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The Way, the Truth and the Life 



A HAND BOOK 



OF 



CHRISTIAN THEOSOPHY, 

HEALING, & PSYCHIC CULTURE, 
a new education, 

Based upon the Ideal and Method of the Christ, 

BY 

J. H. DEWEY, M. D. 




PUBLISHED BY THE AUTHOR, 

BUFFALO, N. Y. 
18§8. 



J5F/9<?f 

■J1YV 



Copyright by the Author, 

Digitized by the Internet Archive 
in 2011 tfHH*fclrttiffog a ^ 



The Library of Congress 

't-3Z0ff 



http://www.archive.org/details/waytruthlifehandOOdewe 



ERRATA. 

Page 4, line 6, for " all man," read " all men." 

Page 7, line 25, for " son of truth," read " sun of truth." 

Page 16, line 5, for "inspiration," read "initiation." 







To all 

seekers after the light, 

freedom and mastery of trie perfect life, 

to all who look and labor for trie realization 

of trie Christ Ideal of trie Kingdom of God and trie 

Brotherhood of man on earth., this 

book is respectfully and heartily 

inscribed, by the 

AUTHOR. 



" I am the way, the truth and the life ; no man ccmeth unto the Father but 
by me." 

" I am the door: by me if any man enter in, he shall be saved, and shall go 
in and out, and find pasture." 

"I am the light of the world: he that followeth me shall not walk in dark- 
ness but shall have the light of life " 

"To this end was I born and for this cause came I into the world, that I 
should bear witness unto the truth. Every one that is of the truth heareth 
my voice." 

"Verily, verily, I say unto you, He that believeth on me, the works that I do 
shall he do also ; and greater than these shall he do ; because I go unto the 
Father." 

"Ye therefore shall be perfect, as your father in heaven is perfect."— The 
Christ. 



PREFACE. 



In the early days of the modern "Faith Cure," "Prayer Cure" 
and "Mind Cure" movement, several remarkable instances of 
"Prayer Cure" of undoubted genuineness came under our obser- 
vation. Being actively engaged in the practice of medicine, and 
holding at the time a thoroughly materialistic philosophy of life, 
these extraordinary facts of experience indicating a source of heal- 
ing power hitherto unrecognized, challenged our careful consider- 
ation, and led to a full, practical and experimental study of the 
law and principle upon which they were based. To this end every 
phase of experience in this direction was carefully noted and con- 
sidered, and no well authenticated fact overlooked. 

Believing that all cases of healing through purely mental or 
spiritual influence, whether classed under the head of "Faith 
Cure," "Prayer Cure," "Metaphysical" or "Christian Science 
Healing," etc., involve the operation of the same law and principle, 
we have subjected the facts, claims and theories presented under 
all these heads, to a candid. and rigid examination in connection 
with a careful study of the relations of mind and body, to deter- 
mine if possible the specific nature of the conditions and processes 
involved. 

Finding the most remarkable developments connected with spe- 
cific religious experiences, and apparent super-mundane influence, 
we were led to the further study of the exceptional experiences 
and teaching of the so-called "Seers" and "Prophets" who 
have moulded the religious thought and life of a large portion of 
the human race. This led to the specific study of the life and 
teaching of him whom many of the most enlightened minds of the 
western world have united in accepting as the one supreme man, 
the Christ or God-anointed Teacher of mankind. 

Though beginning this investigation in the most critical and 



vi PREFACE. 

questioning spirit, the candid study of the spiritual as well as the 
physical constitution of man, in the light of these exceptional expe- 
riences and inspired teachings, led to the clear and grateful recog- 
nition of diviner possibilities for him than the philosophies of the 
world had ever dreamed of. We were led to the most profound 
conviction, that the brightest fore-gleams of millennial glory which 
ever dazzled the anointed vision of ancient seer or prophet, were 
but the faintest shadows of the possible reality. 

The greatneas, majesty and perfection of being which the unbi- 
ased study of the recorded life and words of Jesus revealed, won 
both mind and heart, and imprinted on the soid a divine Ideal 
never to be effaced as an ideal, until realized in personal experi- 
ence. The transcendent possibilities for man, opened to the world 
in the actual experience as well as the illuminated teaching of Je- 
sus, proved both a revelation and a revolution to our own thought 
and experience. 

Through an enlightened understanding and from what we have 
already realized in personal experience, we are fully persuaded 
that the law of Faith as announced by Jesus and exemplified in 
his life, is the supreme law and method of all divine realization for 
man, of which physical healing is the most external and superfi- 
cial manifestation. 

We fully accept the ideal perfection of man as a child of God, 
held up and emphasized by Jesus, and actualized in his own expe- 
rience before the world, as the legitimate goal of all human am- 
bition and effort. 

We have become thoroughly convinced, that a clear understand- 
ing and practical application of the principle and specific method 
involved in this supreme law and power of faith, will secure the 
speedy emancipation of man from the thralldom and limitations of 
V the sensuous life, and bring the full realization of that larger free- 
dom and understanding for which he instinctively yearns and 
seeks. 

Having found the key, as we believe, to the true understanding 

and practical working of the principle and method established by 

s the Christ, in their specific application to the changed conditions 

of modern life and thought, Ave have sought to unfold and iilus- 



PREFACE. vii 

trate the same in the most simple, practical and specific manner 
possible. 

The book has been written under a press of other duties 
and many interruptions, with the one desire of helping those who 
are seeking the perfect way of life, by giving them the light which 
we have found in this study of the " Model Man," and of our com- 
mon nature in the light of his example. We have pursued this 
study independent of any theological bias, and ask the reader to 
follow us in the same manner, as fully as possible. 

The mission of Jesus as the Christ, it would seem, was not so 
much to teach a philosophy, as to establish a method, by which all 
might come to the immediate, intuitive knowledge of the truthN> 
each for himself, by an inward illumination, precisely as he, their 
true leader and example had done. "He spake as one having au- 
thority, and not as the Scribes." Their appeal was to the law and 
testimony as written in books. He spake from the living author- 
ity of an inward revelation, and assured his disciples that upon 
this rock he would build his Church, against which the gates of 
hell should not prevail. "Blessed art thou Simon Bar Jona, for 
flesh and blood hath not revealed it unto thee, but my Father which 
is in heaven." 

This experience of a direct and immediate revelation of God, to 
the soul of His child, is the only solid and enduring foundation 
possible, for a true Church of the Spirit. And such a Church of 
Spiritual illumination, of immediate and perpetual revelation, is 
the only practical realization or fulfilment of the predicted result 
which was to follow the advent of the Messiah, as shadowed forth 
in the Messianic prophecies. " This is the covenant that I will 
make with the house of Israel. After those days saith the Lord, 
I will put my law in their inward parts and write it in their hearts; 
and will be their God and they shall be my people. And they 
shall teach no more every man his neighbor and every man his 
brother, saying, Know the Lord: for they shall all know me from 
the least of them unto the greatest of them saith the Lord: lor I 
will forgive their iniquity and I will remember their sin no 
more." "The Comforter, which is the Holy Spirit," "even the , 
Spirit of truth which proceedeth from the Father," "shall teach 



viii PREFACE. 

you all things," and "will guide you iuto all truth." This was 
the acknowledged source of the marvelous wisdom and spiritual 
insight of the young, unlettered, but divine Galilean. "And the 
Jews marveled, saying, How kuowetli this man letters, having 
never learned'?" "And they were astonished at his doctrine, for 
his word was with power." 

As the "Model Man," Jesus lifted up the true Ideal before the 
world, the ideal or pattern of the true life for man, and by living 
it in the flesh, demonstrated its possibility for all mankind. The 
great forerunner had predicted that through his comiug, " The 
crooked shall be made straight, and the rough ways shall be made 
smooth. And all flesh shall see the salvation of God." Only as 
the true and perfect Example and Teacher, could he consistently 
and without presumption say, " I am the way, the truth, and the. 
life; no man cometh unto the Father but by me." "I am the 
door, by me if any man enter in he shall be saved, and go in and 
out and find pasture." "I am the light of the world; he that 
followeth me shall not walk in darkness, but shall have the light 
of life." 

If the gospel story of his life be essentially true, that life justi- 
fied this claim. If both the claim and the record be false, the 
Ideal and the inspiration to noble effort it awakens, still remain 
the grandest and divinest we have. With this conclusion, how- 
ever, we are brought to face the problem of a greater miracle, viz. : 
how "a brace of Galilean fishermen" could conjure, out of their 
uncultured brains, or the depths of their imagination, the perfec- 
tion of a character they had never known. If this be so, "Lowly 
and unlettered though they were, they yet painted a beauty they 
had never seen, and invented a character they could not compre- 
hend; nay, lifted up a shadow which the learned of earth were 
widely destined to mistake for the eternal substance; which for 
many centuries has fixed the gaze of the enlightened world, and 
been confessed the radiant ideal of mankind. If you believe this, 
demur at miracles no more." 

The claim and the record of the Christ accepted, the supreme 
lesson of that wonderful life has yet, sadly enough, been practic- 
ally lost to the world through the misconception, perverted 



PREFACE. ix 

teaching, and the narrow and materialistic faith of the Church 
which bears his name. By losing sight of his humanity, in its 
contemplation of his divinity, and holding him up as a vicarious 
substitute instead of an example for all men, the Church has 
wholly misinterpreted the nature and purpose of his work, and 
so of the character of the salvation opened to the world in him. 

In its deification of the man, it has set him apart from humanity 
as another order of being, and thus practically neutralized the 
transforming influence which his example would otherwise exert 
upon his brethren. That he was fully and absolutely human, the 
veritable "Son of man," no sane mind will deny. That he was 
also fully and absolutely divine, the veritable "Son of God," we 
with equal positiveness claim and affirm. The divinity of his 
nature and character cannot be exaggerated. The law of self, or 
of self-love which rules the common life of man, was entirely dis- 
placed in him by the law of impartial and universal love and min- 
istration, which rules the divine life. The spirit which recognizes 
the Brotherhood and identifies the life and interests of the indi- 
vidual with those of the race, and seeks and recognizes the per- 
sonal good only in the good of all, is the spirit which is of God. 
This was the law of his life and the secret of his greatness and 
perfection. This was the insignia and demonstration of his divin- 
ity. When manifest in man it is the Spirit of the All-Father in 
His child. All that was possible to be incarnated of the Divine 
Nature and attributes in a human life and personality, was mani- 
fest in him, literally "God manifest in the flesh." 

This incarnation of the Divine in Jesus, however, but reveals 
and demonstrates the innate capacity of our common humanity as 
the off-spring of God, for receiving into its unfolding life the full 
Spirit of the Father, and becoming divine, as illustrated in the life 
of our great Exemplar. The recognition and emphasis of this 
fact, were the vital element and supreme message of his teaching; 
together with the law and conditions of its realization in human 
experience. The possibility of this divine perfection of man, he 
based upon the fact of the divine sonship of man. " Ye therefore 
shall be perfect, even as your Father in heaven is perfect." 

We have no theology, old or new, to offer, and no desire to jos- 



x PREFACE. 

tie any mail's theological belief. Let every one be fully persuaded 
in his own mind, and accord the same right to all. Our earnest 
desire and effort in this book is to recall our age, if possible, to the 
diviue Ideal and Method opened to the world in the Christ, and 
bring to bear such light as the experimental efforts of men on the 
various planes of human activity furnish, as an aid to their true 
interpretation to our practical age. 

The work of the incarnate Christ, as announced by the angel to 
the parents of Jesus, was not specifically to save men from the 
effects of their sins in the world to come, but to save them "■from 
their sins" in the world that now is. "He shall save his people 
from their sins." The true work of Christian Theosophy, 
therefore, is not to prepare men for another world per se, but to 
help them to the perfect life here and now, as there is no other sal- 
vation from sin but the perfect life. "Ye therefore shall be per- 
fect, as your Father in heaven is perfect." Surely the perfect life 
in this world is the best and only preparation for any future 
world. The thought of the world needs to be turned to the true 
preparation for life in this world, and this can be attained only 
through the method of the Christ, "Seek ye first the kingdom of 
God and His righteousness, and all these things" [of this life] 
"shall be added unto you." 

The term Theosophy signifies Divine Wisdom. The practical 
study of Theosophy implies the true method of attaining divine 
wisdom, supremacy and perfection of being. To reveal and estab- 
lish this method as well as to lift up the divine Ideal of attain- 
ment for man on earth, was the clearly-defined mission and 
supreme message of the Christ; and to carry this work forward to 
its full consummation, is the essential mission and character of the 
true Christian Theosophy. 

The Theosophy of the Christ, therefore, embraces in its work 
the healing and perfection of the body, as well as the illumination 
and perfection of the soul of man as the child of God. In recog- 
nizing man as the child of God, necessarily partaking potentially 
of the Father's nature and attributes, it recognizes and appeals to 
his inherent ability to unfold into all the perfection of being which 



PREFACE. xi 

characterizes the Father's nature, to become perfect as He is 
perfect. 

The only hope left for the Church to redeem her claim as the 
representative of Christ and his work in the world, after eighteen 
centuries of practical failure, is by breaking away from the tradi- 
tional misconceptious and misguiding teaching of the past, and in 
the clearer light of our age re-study with unbiased minds the ac- 
tual Christ of history, and then re-study man and his possibilities, 
in the light of his example and teaching. 

Nothing will be lost by this process, but the errors and stum- 
bling stones of tradition; while the pure gold of truth, freed from 
the clogging dross of creed and dogma, will be recovered in its. 
incorruptible purity and imperishable beauty. 

The solution of the great problems of God and man, of life and 
destiny, will be found in the life of this one transcendent Brother 
of mankind. The true Theo-Sophia, the wisdom of God, and 
"The Way, the Truth and the Life" for man as the child of God, 
stand revealed and exemplified in him. The eternal Logos or 
"Word was made flesh." Divinity was revealed in the human 
and the human made divine. The At-one-ment of man with God 
in the permanent consciousness of identy ot nature as child with 
Parent, was undoubtedly for the first time fully realized in and by 
him, only however, to be re-produced from his example and lead- 
ing, in the experience of the entire race of which he thus stands, 
not by arbitrary appointment, but by "natural selection," the liv- 
ing Spiritual Head. 

There is no dispute here with the claim of theology for the man- 
ifest God in Christ, it is fully and gratefully accepted. We can- 
not stop, however, with this as an abstract proposition, but must 
accept, also, the logical outcome of this position, viz: that the 
manifestation of God in one man, demonstrates the possibility of a. 
like manifestation in all men. 

It will be conceded by every candid thinker, that whatever 
attributes of divinity became manifest in Jesus the acknowledged 
son of Mary, found organic expression in and through functions 
that were wholly and strictly human. No other understanding 
of the "Divine Incarnation" is possible. And what is this, but 



xii PREFACE. 

the practical demonstration in a living example of the claim put 
forth by the Christ himself, that man is the child of God, with an 
inherent ability to become perfect even as his Father in heaven is 
perfect ? 

Admitting that Jesus held the mastery of the conditions of life 
and death, that he wielded direct power over the forces of the 
physical. world, that he really performed the extraordinary works 
recorded of him, we are then logically forced to recognize the same 
power latent in and therefore possible to all men. This was the 
positive teaching of Jesus himself, "Verily, verily I say unto you, 
He that believeth on me the works that I do shall he do also, and 
greater than these shall he do; because I go unto the Father." 

We have as yet no complete anthropology or science of man ; 
because man has been studied only in his undeveloped and im- 
perfect conditions, and in the light of his physical and sensuous 
limitations. All exceptions to this in the fragmentary exhibitions 
of a higher level of life in the individual experiences of prophets 
and apostles, have been regarded as exceptional and abnormal, and 
therefore no example of a like possibility for all mankind. This 
is manifestly a great mistake. To form any adequate conception 
of human possibility we must stud} r man at his best. Jesus alone 
has shown him at his best, and is, therefore, the representative 
man from whose example we may best judge of the inherent pos- 
sibilities of all men. In him we have an unmistakable revelation 
of God's Ideal of a man, and of his purpose in and provision for 
all men. 

In the teaching and example of Jesus, we have also a revelation 
— if our eyes are open to perceive it — and full illustration of the 
law and conditions through which this divine Ideal is to be real- 
ized in the universal experience of the race. The fact that such 
divine possibilities are implanted in the nature of man, is God's 
own pledge of their fulfillment, through the personal co-operation 
of man himself, iu spirit and truth. The only salvation worthy of 
the name, is the fruition in man of his divinest possibilities as a 
child of God. The earnest, at least, of what these possibilities 
are, was made real to man in the personal experience of the Elder 
Brother, who could without presumption say, " To this end was I 



PREFACE. xiii 

born, and for this cause came I into the world, that I should bear 
witness to the truth. Every one that is of the truth heareth my 
voice." 

In the following pages Jesus as the Christ is recognized, first: 
As a literal example for all men ; second : As the one Teacher of 
the Perfect Way of life, or Method of attaining both physical and 
spiritual perfection; aud third: As a living continuous Personal 
influence aud Power in the spiritual life of the race, in co-opera- 
tion with all those who have risen into unity with his life in God, 
ever working for the emancipation of man from the dominion and 
limitations of flesh and sense, into spiritual freedom and suprem- 
acy — the glorious liberty of the children of God. 

If the exposition of the law aud specific processes set forth in 
the following pages for the higher education of man and the attain- 
ment of spiritual illumination and supremacy, shall help the reader 
to a larger ideal of life and the realization of a diviner experience 
in this world; if any are helped by this book to reach that higher 
life of freedom and inspired wisdom for which they yearn, the ob- 
ject of the writer will have been accomplished, and his prayer 
answered. 

J. H. D. 

March, 1888. 



NORMAL SEERSHIP 



" When God creates the human soul, He communicates to it original and 
essential knowledge. The soul is the mirror of the universe, and is in con- 
nection with all things. She is lighted by a light from within; but the storms 
of passion, and the multitude of sensuous impressions, and the distractions of 
the world, darken this light whose beams are only shed when it burns alone, 
and all within is in peace and harmony. If we would abstract ourselves 
from all external influences and follow this light alone, we should find within 
ourselves true and unerring counsel. In this state of concentration the soul 
discriminates between all objects to which its observation is directed. It can 
unite ilself with them— penetrate their properties— and, reaching up to God, 
through Him attain the most important truths." — Van Helmont. 



THE TRUE PHYSICIAN. 



" The God-elected physician will be accompanied by many signs and won- 
ders for the schools; and whilst he uses his gifts for the alleviation of his 
neighbor's suffering, he will refer the glory of his cures to God. Pity is his 
guide. His heart will be truth and his knowledge understanding. Love will 
be his sister, and the truth of the Lord will enlighten his path. He will call 
upon the grace of God, and the desire of gain shall not possess him, for the 
Lord is rich and a free giver, and pays back an hundred fold with a heaped-up 
measure. He will make fruitful his work, anil his hand shall be clothed in 
blessings. From his mouth shall flow comfort, and his voice shall be as a 
trumpet, at the sound of which disease shall banish. His feet shall bring 
gladness, and sickness shall dissolve before him like the snow in summer. 
Health shall follow his footsteps. These are the promises of the Lord to the 
holy one whom He hath chosen; these are the blessings reserved for him whose 
path is the path of mercy. Moreover the Holy Spirit shall enlighten him." — 
Van Helmont. 



POSSIBILITIES OF MAN. 



"For there is nothing covered that shall not be revealed ; nei- 
ther hid that shall not he known. Therefore whatsoever ye have 
spoken in darkness shall he heard in the light ; and that which ye 
have spoken in the ear in closets shall be proclaimed upon the 
housetops." (Luke xii. 2.) 

These words, with others of the Great Teacher, im- 
ply the existence of a latent power in man which, 
when awakened into activity and brought forth to 
take its true place in the mental economy, will enable 
the mind to penetrate all secrets, comprehend all 
truth, solve all mysteries, and receive by direct inspi- 
ration or revelation the very wisdom of God. 

In one of his latest recorded conversations with his 
disciples, Jesus said : " These things have I spoken 
unto you while yet abiding with you. But the Com- 
forter, even the Holy Spirit whom the Father will send 
in my name, he shall teach you all things, and bring to 
your remembrance all that I said unto you." "I have 
yet many things to say unto you but ye cannot bear 
them now. Howbeit when he, the Spirit of Truth is 
come, he shall guide you into all the truth." And again : 
"Ye shall receive power, when the Holy Spirit is come 
upon you ; and ye shall be my witnesses." In these 



2 THE WAY, THE TRUTH AND THE LIFE. 

remarkable words the Lord Christ affirms the supreme 
reality of an Illuminating Spirit and Power, which 
belong to man and may be realized by him and which 
will render him, at least in the sphere of the human, 
practically omniscient, omnipresent and omnipotent. 

This great promise of the Christ, and the possibility 
it implies, is based upon, and involved in his funda- 
mental doctrine of the Universal Fatherhood of God, 
and Brotherhood of Man. For if man is a child of 
God he necessarily partakes of the essential nature of 
the Father, and hence, the attributes of God exist 
potentially within him. And if potentially within 
him may and must by developement come forth in 
organic function. " God is Spirit," and the attributes 
of Spirit are Omniscience, Omnipresence, and Omnip- 
otence. Spirit, then, is the inmost and essential 
nature of man in which inhere these attributes of 
Divinity. 

This spiritual nature while latent constitutes the 
secret life of man, and the divine seed-germ of these 
transcendent possibilities deposited by the All-Loving 
Father in the organisms of men as His children. This 
spiritual life is to be brought forth and made manifest 
in the fruits of the Spirit when the organism of the 
soul shall have become sufficiently unfolded through 
the operation of the secret dynamic energy of the 
inward life to bear, in and of itself, the blossoming and 
fruitage of the Spirit. 



LAW OF GROWTH. 3 

Now while the growth or unfolding of an organism 
is from within, the symmetry, vigor and perfection of 
its development depend upon the corresponding co-or- 
dination of external elements and conditions. 

The first. consciousness of man as we know him per- 
tains almost exclusively, if not quite wholly, to his 
external being and conditions. In this sphere of his 
consciousness and personal activities, he has freedom 
of choice and volition. Because of this personal free- 
dom and responsibility, it is left to him, as soon as he 
shall become conscious of the nature of his inward life 
and its divine possibilities, to adjust the external man 
and its conditions to a full co-ordination with the 
inward life in its unfolding effort to give complete 
organic expression of itself in external manifestation. 
Hence the time involved in the unfolding of his being 
and the bringing forth of his latent spiritual power to 
complete external expression, depends entirely upon 
the man himself. First, upon his recognition of this 
inward spiritual life and its possibilities, and then his. 
intelligent co-operation therewith. This co-operation 
consists in the perfect adjustment of the outward man 
to the requirements of the inward life. 

To open the understandings of men to this great 
truth, and make known this law of personal co-opera- 
tion with divine power, for the realization in human 
experience of the full purpose of the Father in the 
existence of His children, has been the burden of the 



4 THE WAY, THE TRUTH AND THE LIFE. 

teaching, the inspired message of every true seer and 
prophet since the world began. One at least of these 
spiritually unfolded men, by the fulfilling of the law, 
brought the full realization of these divine possibilities 
into his own life before the world, a living example of 
the "Way, the Truth and the Life" for all man. 
From that divine altitude of experience he could truth- 
fully say, " I am the light of the world ; he that foliow- 
eth me shall not walk in darkness, but shall have the 
light of life." "To this end was I born, and for this 
cause came I into the world, that I should bear wit- 
ness unto the truth; every one that is of the truth 
heareth my voice." 

The term Holy, according to Webster, signifies 
"whole, entire, complete." Hence, in these words of 
Jesus, "When the Holy Spirit has come upon you," 
he plainly referred to the full coming forth of the spir- 
itual nature in organic expression, and the manifesta- 
tion of its attributes in all the functions of the personal 
life — literally, "God manifest in the flesh." We can 
readily picture to our minds what the nature, charac- 
ter, and powers of man would be if the attributes of 
pure Spirit — wisdom, goodness, power — were only 
expressed in all the functions of his being. And is 
not this exactly what we do see in the life of Jesus, 
allowing the essential truth of the record we have of 
him? Do we not also see the same in greater or less 
degree in the seers, prophets, and apostles of the spir- 



THE RELIGIOUS INSTINCT. 5 

itual life, just io proportion as their spiritual unfold- 
ment approached the level of its perfect development 
in him ? 

That these sons of God, the so-called seers and proph- 
ets of the race, are not mythical personages, but have 
lived and spoken their words of supposed inspired wis- 
dom and authority, there can be no reasonable doubt, 
since the great religions of the world are based upon 
them. Indeed there can be no other basis for these 
religions, save the spiritual and inspirational nature of 
man, which, quickened and unfolded in greater or less 
degree in the exceptional and favored few, made them 
the seers and prophets that they were. The fact of the 
exceptional lives, and teachings of these men cannot 
be questioned, since their record is preserved to us, 
and sacredly cherished by millions of our race. The 
inspired wisdom and authority of their teaching may, 
however, be a legitimate subject of inquiry. Happily 
there is a very simple method of testing this question, 
and that is by the effect upon the personal life of those 
who accept these teachings and apply them. 

But let these questions be decided as they may, there 
still remains the one supreme question — why the exist- 
ence of these great religions at all ? Are they not the 
result of an irrepressible instinct based upon a funda- 
mental and indestructible element of human nature 
itself? Do not these religions demonstrate the intui- 
tive recognition of a possible emancipation from the 



6 THE WAY, THE TRUTH AND THE LIFE. 

limitations which cripple and hamper the common 
life of man ? Do they not reveal an inner prophetic 
sense of a possible exaltation of being in which the 
wings of higher powers, now beating against the pris- 
on bars of flesh and sense, shall have boundless free- 
dom of activity and expanse? Yet however clearly 
the truth may have dawned on the minds of the great 
illuminated leaders, it must be confessed that the relig- 
ious instinct, both in the priesthoods and the masses of 
the various religions of the world, have been but blind 
impulses in the main, and hence the ministers of relig- 
ion but blind leaders of the blind. The forms and cer- 
emonies of religion, even in the most enlightened of 
the christian sects, judging from their results, are 
largely but blind and inefficient efforts to adjust 
the external man to the strict and divine require- 
ments of the inward life — (the spirit in man) — 
which, when truly accomplished, will bring the whole 
man under the direct guidance and immediate inspi- 
ration of the indwelling Presence of the Father, " For 
surely there is spirit in man and the inspiration of the 
Almighty maketh intelligent, (true rendering). 

Let us then calmly and with unbiased minds study 
anew the great ideals which lie at the core of all relig- 
ions, as they were held by the illuminated souls of the 
great leaders themselves. We shall doubtless find that 
however much these ideals may have been misappre- 
hended by the masses, they have nevertheless most 



THE LESSON INVOLVED. 7 

truly voiced the undeveloped and undefined spiritual 
instincts of the race. For, in spite of the terrible per- 
versions and degrading superstitions which misappre- 
hension and misinterpretation have engendered, these 
ideals have still been eagerly accepted and cherished 
by mankind. This is the one historic fact of supreme 
significance, and suggests, if it does not fully demon- 
strate, the divine reality which underlies it. Another 
fact of great significance and encouragement in this 
study is found in the greatness of soul, the nobility of 
character, and the purity and moral grandeur of life 
manifest in greater or less degree in the earthly career 
and labors of these exceptional men ; and also to a cor- 
responding degree, in those who, seeking to follow 
them, have entered most fully into the true understand- 
ing and spirit of their teaching. 

Should these spiritual geniuses of the race, the found- 
ers of the great religions, come to be fully and univer- 
sally accepted as anointed sons of God, true seers and 
prophets, the world must also accept the lesson which 
this fact involves, that in their loftiest attainment, they 
but illustrate the slumbering and undeveloped possi- 
bilities of all men. And as there were differences of 
degree in the spiritual attainment of these exceptional 
lives, from the humblest seer up to that son of truth 
and righteousness which rose to full-orbed glory and 
illumination in the transcendent soul of the divine 
Galilean, we may be sure that none of these, even the 



8 THE WAY, THE TRUTH AND THE LIFE. 

Lord Christ Himself, reached in earthly career the full 
limit of this possible divine attainment. Hence we 
may take the words of this supreme Teacher himself in 
their most literal as well as profoundest spiritual sense, 
" He that believeth in me, the works that I do shall he 
do also ; and greater than these shall he do, because I 
go unto the Father." "Ye therefore shall be perfect, 
even as your Father in heaven is perfect." 

A thorough and enthusiastic re-study of the law of 
this divine realization for man, as disclosed in the 
inspired lives and teaching of these great spiritual 
Leaders, and especially in him who was truly the " light 
of the world," should be of the first importance to, and 
therefore the first step of, every true philanthropist who 
would labor most effectually for the emancipation and 
advancement of his race. The obvious fact that the 
traditional misapprehensions and misinterpretations of 
inspired teaching by the uninspired teachers and lead- 
ers of the world, have rendered the word of God of none 
effect, but emphasizes the importance of repudiating at 
once and fully the stumbling stones of tradition. It 
makes urgent the necessity of turning to drink anew 
and direct from the original fountain opened in the 
truly inspired lives and teaching of men " approved of 
God by signs and wonders which God did" by them 
among men ; " Whom God anointed with the Holy 
Spirit and with power, who went about doing good, 



THE BROTHERHOOD OF MAHATMAS. 9 

healing all that were oppressed with the devil," or evil ; 
for God was with them. 

The confusion of tongues in the religious teaching, 
the lo here and lo there on every hand, make a new 
departure absolutely imperative. 

But right at this juncture comes an astounding claim 
professing to meet the demands of this very emergen- 
cy, in the name of Oriental Theosophy. This claim is 
that the pure wisdom of God once possessed by the 
children of light in the virgin morning of the world, 
and which has shone into the souls of the seers and 
prophets of the ages with more or less clearness, has 
been fully preserved and sacredly guarded by a mystic 
brotherhood whose secret ranks have been maintained 
and perpetuated from century to century, by initiation 
from the faithful few which the ages have produced. 
It is claimed by representative Theosophists who are 
themselves initiates and students of this wisdom, that 
the secret brotherhood of "Mahatmas" are now 
ready, as the world itself is ripening for it, to open its 
treasures and divulge its secrets to such as are prepared 
to receive them. The study of this Theosophy itself, 
under the guidance of initiates, is proposed as a means 
of further preparation. 

While we await the demonstration of the actual exist- 
ence of this mighty brotherhood and their treasured 
wisdom, we may at least listen calmly and without prej- 
udice to what their reputed representatives have to offer 



10 THE WAY, THE TRUTH AND THE LIFE. 

us. If they can help us, or open to us the esoteric 
wisdom of our own inspired oracles, we will thank 
them. 

The following from an intelligent and representative 
theosophical author, will perhaps set this claim fairly 
before us : 

" Every thoughtful observer of the times must have 
discovered that the ereeds of the world are crumbling 
into dust. The advancement of science has under- 
mined them. Here, not even the law of the survival 
of the fittest obtains ; they are all full of error, all false, 
and must all go, soon or late. But back of all these is 
the everlasting truth, from which they sprung through 
man's ignorant attempt to formulate. The philosophy 
of Plato, the doctrines of the Essenes and Gnostics, 
entered largely into the Christian philosophy, but even 
these were veiled in mystery, to be comprehended only 
by the initiated like Paul. 

" There always was the secret, esoteric interpretation 
for the initiated, and the letter of the law for the com- 
mon people. This secret wisdom is no longer in the 
possession of the priesthood; their patent has 
therefore expired. The children of this generation are 
wiser in many things than the priests of old, and the 
amount of general and scientific information possessed 
by the people renders the old landmarks, the old meth- 
ods, useless. The basis of religion must neither ignore 



BASIS OF BROTHERHOOD. 11 

nor do violence to philosophy, science, and the com- 
mon sense of mankind. * * * * 

" For the time being the old creeds must be laid 
aside, though the Christian retain his Christianity, the 
Jew his Judaism, the Buddhist and Mohammedan their 
peculiar faith, and if he choose, his own forms of wor- 
ship, being required only to exercise that degree of 
courtesy and toleration toward others that he requires 
for himself, while the creeds and basis of all religions 
are passed under review, very soon it will be discovered 
that while the basis and inspiration are the same, the 
formulations only differ, and as these formulations are 
shown to be untrue and effete, they will be easily dis- 
carded one and all. 

"It will then be seen that at the very beginning is 
achieved that basis of Brotherhood which all other 
methods have failed to attain. Presently we shall 
begin to learn the meaning of that old inscription writ- 
ten in letters of gold over the entrance of the temples, 
Man, Know Thyself. A new meaning will be given 
to that old saying, " The kingdom of heaven is within 
you," and we shall have grown philosophical enough 
to add, so, also, is the kingdom of hell" * * * 

" It is not proposed, be it observed, to replace Chris- 
tianity by Buddhism, nor Buddhism by Mohammedism, 
nor both by Judaism, nor yet all three by Spiritualism, 
but to bring each of the old religions back to its esote- 
ric origin, meaning and purity, and if they are found 



12 THE WAY, THE TRUTH AND THE LIFE. 

to be in essence one, shall we not have found the true 
religion of humanity? But just here appears the 
need of wisdom, not only to declare, but ability to dem- 
onstrate the esoteric basis of all religions, including lost 
records that shall put the matter beyond dispute. 

Now suppose that at this stage of our proceedings, it 
were discovered that there are living men who possess 
just this knowledge and ability, and possess these rec- 
ords : men who had gone over all this ground, not by 
patching together fragments of different religions, but 
who possess a knowledge of science so profound as to 
dwarf into insignificance our boasted modern discover- 
ies : who, living in communities far removed and pur- 
posely inaccessible to modern civilization, have pre- 
served the priceless treasures of the past ; who, removed 
from the vicious influences of modern civilization, and 
possessing knowledge of the laws of life, live to an age 
that to us seems incredible, transmitting from genera- 
tion to generation of selected Neophites, their accumu- 
lated wisdom and priceless treasures ; and who now at 
the completion of one of the world's great cycles, for 
the first time in centuries give out to the world a part 
of their treasures ; requiring no pledge, save only alle- 
gianee to truth, no price, save that he who receives shall 
as freely give, and so help along the reign of Universal 
Brotherhood among the races of men. These Brothers 
are willing and anxious to teach every earnest soul, and 
to demonstrate the truth of all the above propositions, 



AN ASTOUNDING CLAIM. 13 

" Truth, and only Truth," being their motto, and that 
demonstrable and free to all who will investigate and 
receive it. 

What I have supposed, is but a bare recital of that 
which has actually come to pass, and among the thou- 
sands over all the world, who have taken these Broth- 
ers at their word, I have not heard of one who has been 
disappointed or turned away. 

I am aware that such a statement will strike many 
people as incredible, and they will be inclined to ques- 
tion the sanity of him who makes it ; yet it is the barest 
outline of the simple truth." 

What shall we say to these extraordinary claims ? 
They are not put forth in the guise of fiction, but ver- 
itable fact. Neither are they presented by obscure and 
unknown men, but men of high attainment, honored 
and active in the walks of professional and literary life. 
They certainly furnish, to say the least, a striking illus- 
tration of the exalted ideals of human attainment and 
possibility which have inspired the souls of men in all 
ages and among various peoples. 

In this modern revival of Oriental Theosophy, and 
the attempt to plant it in our western world and unite 
or blend it with our modern civilization, we possibly 
hear but the echo of a voice which first spoke from the 
Ancient of Days, and, may be, feel the touch of that 
mighty spirit of light and gladness, which flooded the 



14 THE WAY, THE TRUTH AND THE LIFE. 

"Golden Age," when the " morning stars sang together 
and the sons of God shouted for joy," seeking to re-in- 
carnate itself in the active life of these later days. Be 
that as it may, the nature and aim of Theosophy as 
presented by the author quoted, is certainly broad and 
comprehensive enough to satisfy the most cosmopoli- 
tan mind, since it proposes to bring the universal 
Brotherhood of mankind to a practical realization 
through a complete regeneration of the race. (See ap- 
pendix No. 1.) 



IS THE CHRIST TO BE SUPERSEDED? 



While we wait for a fuller exposition and vindication 
of the methods by which these results are to be secured; 
and while the source of the wisdom, and power by 
which these methods are conducted, remains involved 
in so much secrecy and mystery ; while the problem of 
the very existence of the "Holy Brotherhood," still per- 
plexes the minds of thousands of initiates in the lower 
degrees, and access to them can be had only through 
intermediates, will it not be quite as profitable for us to 
turn to the esoteric study of our own inspired oracles ? 
But this is the very thing they have asked of us, only 
that they be allowed to .guide us in this study, through 
initiation into the secrets of the hidden wisdom, as fast 
as we are prepared, through advancing degrees of ini- 
tiation, to receive them, assuming that all .truth is 
now in the possession of the Thibettan Brotherhood, 
who preside over and direct the movement. 

But suppose we accept on trust these tremendous 
claims, join the ranks of the Orientals, enter the lodge 
rooms, and through loyalty to all requirements pass 
through the initiatory degrees, until at last we are pre- 
pared to enter the august Brotherhood itself; what then? 



16 WHAT THEN? 

Shall we become so far removed from the conditions of 
common life that, like the Brothers themselves, we can 
only work for the world through intermediaries, and 
have to dwell in such seclusion until the masses have 
been lifted through advancing degrees of inspiration to 
that condition of illumination and understanding that 
shall qualify them for immediate communion and fel- 
lowship with us ? But suppose again that all this claim 
is based on fact and is possible of realization ; and that 
we are led through initiation under the guidance of 
intermediates, — who themselves are guided by a higher 
wisdom, — to the heart of all religions, shall we find 
anything deeper, broader, more comprehensive, than 
the ideal offered and the experience promised and 
illustrated by the Christ himself ? Did he not bid his 
followers make disciples of all nations, and proclaim 
his gospel to every creature ? And what was that gos- 
pel, — the good tidings of great joy that should be to all 
people, — but the Universal and eternal Fatherhood and 
perfect Providence of God, and the Divine Sonship 
Brotherhood, spiritual nature and transcendent possi- 
bilities of man ? Is the Ideal of attainment and the 
method of its realization as now presented to the world 
by the mighty "Brothers of the Himivat," through 
their official channel of communication, the Theosoph- 
ical Society, any advance or improvement upon that of 
the Christ preserved to us and the world by his chosen 
witnesses, as found in our own New Testament? Is not 



THE NEW COVENANT, 17 

this very New Testament a clear record of the New Cov- 
enant which God made with mankind in the full rev- 
elation of Himself in Jesus Christ — His true and loyal 
Son — as the Father of all men, in fulfillment of the 
more ancient Hebrew prophecy? Did not the full 
realization of this Divine Sonship and the true spirit 
of Brotherhood begin in the personal experience of 
Jesus, and become extended to a striking degree in the 
experience of his immediate followers, in that early 
brotherhood of the Apostolic Church, "when the mul- 
titude of them that believed were of one heart, and of 
one soul ; neither said any of them that aught of the 
things which he possessed was his own ; but they had 
all things common "? Has not that ancient Hebrew 
prophecy been fulfilled in the personal experience of 
all from that day to this, to the full extent to which 
they have recognized Jesus as the Christ, the God-an- 
ointed Mediator of His New Covenant of Fatherhood 
and Sonship, and, following his leading of word and 
example, have entered into it in spirit and truth? 
Could there be any diviner experience vouchsafed to 
man than the full reproduction of the anointed life of 
Jesus in his followers, the lifting of the whole human 
race to the spiritual level of the personal life exempli- 
fied in him? Allowing all the treasured wisdom, 
knowledge, and power claimed for the Brothers, and 
their desire and offer to share it with the world, can it 
be anything above or beyond the Divine offer and 



18 THE WAY, THE TRUTH AND THE LIFE. 

promise of this New Covenant of the Father with His 
children through His Beloved because Loyal Son and 
our Divine Brother, to all who truly through his lead- 
ership, enter into it ? Said the ancient prophet : * * 
* * " This shall be the covenant that I will make 
with the house of Israel ; after those days, saith the 
Lord, I will put my law in their inward parts, and 
write it in their hearts, and will be their God and they 
shall be my people. And they shall teach no more 
every man his neighbor, and every man his brother, 
saying, Know the Lord : for they shall all know me, 
from the least of them unto the greatest of them, saith 
the Lord : for I will forgive their iniquity, and I will 
remember their sin no more." Can anything be more 
complete than this covenant when fully entered into 
and realized by man, who is left to perform his part? 
A covenant implies two or more parties to the 
bond of agreement. And again, as stated by St. Paul, 
" For we are a temple of the living God ; even as God 
said, I will dwell in them, and walk in them ; and I 
will be their God, and they shall be my people. 
Wherefore come ye out from among them, and be ye 
separate, saith the Lord, and touch no unclean thing; 
and I will receive you, and will- be to you a Father, and 
ye shall be to me sons and daughters, saith the Lord 
Almighty." Then we have the prophetic vision by St. 
John of the final realization of this covenant of the 
Father with His human children in the universal 



THE PROPHETIC PROMISE. 19 

experience of the race. " And I saw a new heaven 
and a new earth : for the first heaven and the first 
earth are passed away. * * * And I heard a great 
voice out of the throne saying, Behold, the tabernacle 
of God is with men, and he shall dwell with them, and 
they shall be his peoples, and God himself shall be 
with them, and be their God ; and he shall wipe away 
every tear from their eyes ; and death shall be no more; 
neither shall there be mourning, nor crying, nor pain, 
any more.; the first things have passed away. And 
He that sitteth on the throne said, Behold I make all 
things new. * * * * He that overcometh shall 
inherit these things ; and I will be his God, and he 
shall be my son." 

Thus the first state of man, the carnal life of the 
flesh, out of the perversities of which come sin and sor- 
row, pain and death, that which constitutes the " first 
earth " or earthly life ; and, also, its ideal of heaven or 
standard of happiness — sensual delight — which consti- 
tutes the first heaven, are to pass away, and be replaced 
by a new heaven, based upon communion and fellow- 
ship with the Father ; and a new earth wherein dwell- 
eth righteousness, based upon the coming forth and 
final supremacy of the spiritual life in man — a full 
realization of the New Covenant of the Divine Father- 
hood and Sonship first fully opened to and realized in 
the world by Jesus as the Christ. Hence, it is but the 
reproduction of the personal attainment and experi- 



20 THE WAY, THE TRUTH AND THE LIFE. 

ence of the Great Exemplar in his followers, in fulfill- 
ment of his emphatic promise : "If ye continue in my 
words [teaching], ye shall be my disciples indeed, and 
ye shall know the truth, and the truth shall make you 
free." 

Does Oriental Theosophy propose to do anything 
more or better for us than this which we have seen 
offered to us in the Theosophy of the Christ ? Can we 
be made sure that it would or could do even this for 
us? When the imprisoned John sent that question 
to him whom he himself, in an hour of inspiration, 
had prophesied was the promised Messiah, " Art thou 
he that should come, or look wc for another? this 
was the convincing answer that the great Leader and 
Exemplar returned : " Go your way and tell John the 
things ye do hear and see : the blind receive their sight, 
and the lame walk, the lepers are cleansed, and the 
deaf hear, and the dead are raised up and the poor have 
good tidings preached to them. And blessed is he, who- 
soever shall find none occasion of stumbling in me." 
The wisdom of God and the power of God manifest in 
and through this loyal Son, was equal to the complete 
spiritual emancipation and healing of all those who 
turned to him for this blessing. And when he com- 
missioned and sent forth his apostles to heal the sick 
and proclaim the good tidings, they went forth endowed 
with a high degree of the same power and wisdom, to 
witness for him in the carrying forward of his work. 



THE SIGNS THAT FOLLOW. 21 

So long as men were taught that they, each and all, 
had free access to this wisdom and power, the direct 
anointing or illumination and operation of the Holy 
Spirit in their own souls, without the need of any me- 
diatorial hierarchy,, save the mediation of this knowl- 
edge opened to the world in Jesus the Christ, this 
mighty work of the apostolic church went forward 
unimpeded. But when ecclesiasticism lifted up its 
external standards of authority, as a substitute for the 
immediate revelation of God to the soul, and made the 
recognition of man-made creeds the basis of fellowship 
rather than the leading and inspiration of the Spirit, 
the illumination arid Gifts of the Spirit declined ; and 
its light was withdrawn from the world. These will 
return only with the renewal of the Apostolic life and 
doctrines. A return to the pure Theosophy of the Christ. 
Do these chosen representatives of the Thibettan Broth- 
erhood who come to us with their high commission, 
come forth clothed with this needed Apostolic life and 
power, not only preaching the good tidings but engag- 
ing in direct works of beneficence and mercy, casting 
out devils and healing " all manner of sickness and 
all manner of disease among the people "? The doing 
of these was the answer of the Christ to the question, 
"Art thou he that should come, or do we look for 
another ?" And these signs he affirmed, should follow 
them that believe and follow him. In his name and 
power they were to do these things. 



22 THE WAY, THE TRUTH AND THE LIFE. 

These questions are asked in no spirit of opposition 
to any, claim for the " Holy Brotherhood " and their 
treasured wisdom and power, nor to the Theosophical 
Society through which they are supposed to offer them 
to the world. We believe these men, whether deceived 
or not, are honest in the claims they make. But 
because these high claims remind us so fully of 
" the treasures of wisdom and knowledge," " the Power 
of God and the Wisdom of God," held and offered so 
full and free in the Theosophy of the Christ. 

The writer already quoted points to the fact of 
the decline and almost utter extinction of the 
Apostolic life and power in the modern Church, 
as the very reason for the present necessity of open- 
ing to the world anew the treasured wisdom and 
power of the past, through this revival of Eastern 
Theosophy. He says : 

"So long as the church, whether Catholic or 
Protestant, was dominant, so long as the ignorant 
masses were content to accept on faith the dicta 
of religion, we hoard little of the conflict of religion 
and science. But the pendulum has swung from, 
that blind superstition which fears and trembles 
but dares not question, to that crass materialism 
which dares not believe, and is too indifferent even 
to investigate. Our boasted liberty has degenerated 
into lawlessness ; our national gods are Mammon and 
Materialism, twin monsters, whose insane votaries are 
forever clutching each others throat, and the unholy 
trinity that stares us in the face is rum, riot, and ruin. 
A doieful picture, indeed, but ' 'tis true, tis pity, and pity 



THE CHURCH ARRAIGNED. 23 

'tis, 'tis true ! ' Every earnest, thoughtful soul, every 
true man and woman desires a remedy for this sad state 
into which we have fallen, this moral leprosy into 
which we are plunged. We are pointed to the churches 
and to the Christian religion, but alas ! though many 
noble, earnest souls still cling to the forms, from which 
both life and soul have departed, though many are far 
better and few worse than their creeds, yet have these 
abuses in the body social and the body politic, not only 
grown apace with the churches, but they have crept 
into them, till the world is no nearer redemption to-day 
than it was a thousand years ago. We are pointed to 
the hospitals for the sick, infirmaries for the insane, 
homes for the orphans and the aged, as the work large- 
ly of organized church charity, yet beside these insti- 
tutions flourish also alms-houses, penitentiaries, reform 
schools, Magdalen and foundling homes, institutions that 
are unknown and unneeded in many of those heathen 
countries to which we send missionaries. The very 
presence of these institutions is a confession that we do 
not know how to prevent crime, seduction, bastardy, 
insanity, and pauperage. [Was it not the angelic prom- 
ise of the Christ, that he should save his people/rom their 
sins?] If we add to all this, the increase of crime, 
drunkenness, political and moral degradation, it may 
be well to inquire whither our boasted civilization 
tends ? Had the organized churches presented an ade- 
quate remedy, backed by the power of divine truth, 
such a condition of things would have been impossible; 
but the trouble lies not in the nature and basis of that 
religion as originally laid down, and for the first three 
centuries exemplified, as will appear further on. 'Tis 
not because the churches are Christian, but because 
they are im-Christian, involved with the rest in Mam- 
mon-worship and materialism. * * * * 

" These are the conditions that stare us in the face. Is 



24 THE WAY, THE TRUTH AND THE LIFE. 

human life on this planet necessarily a failure ? Are the 
nature, the ministry, and the destiny of man past find- 
ing out ? Has not the time come for us to take coun- 
sel together ?" 

The essential truth of this picture cannot be denied. 
Some adequate remedy not now in the hands of the 
Christian Church is certainly called for. But will the 
magic of occultism, or the secret work of the lodge- 
rooms of the Theosophical society supply that remedy? 
Do these actually represent in modern form the work- 
ing power of the Apostolic Church ? Are the writings 
which the Theosophical society and the various " Che- 
lahs " are now putting before the world, a good substi- 
tute for the New Testament? However, let us not 
refuse help and light from any source ; but if, as this 
strong writer admits, the true life and power were lodged 
in the Christian Church of the first three centuries, can 
we do any better than return to the same divine foun- 
tain from which it drew its inspiration and its power, 
that rock of an inshining and indwelling Christ from 
which the Apostles drank, and following their success- 
ful example, drink at the same fountain and be our- 
selves renewed with its life-giving power ? 

This is not suggested in any spirit of sentimentality, 
or bias of a traditional prejudice, but a profound con- 
viction that the mightiest revelation of God and the 
most momentous truth of human experience lies in this 
direction, to which the very misapprehensions of tradi- 



POWER OF THE SPIRIT. 25 

tion have blinded the eyes of our modern world. 
Surely what has been done may be repeated under like 
conditions forever. 

The exceptional life and character of him whom 
millions of men have united to call the Christ, is not 
only a fact, but the one transcendent fact of human 
history. And the Apostolic Church based upon the 
life, teaching, and spirit of that wonderful and God- 
anointed man, was itself the mightiest power known to 
history. The unparalleled marvels and victories 
wrought by those humble but inspired followers of 
Jesus, were not achieved by the power of the sword, 
physical force, or intellectual greatness ; but by a power 
mightier than the sword and all physical agencies 
combined ; and greater far than intellect in its loftiest 
attainment, with all its boasted science and phi- 
losophy. 

It was the simple power of the Spirit which trans- 
formed cowards into heroes, and profligates into saints, 
ready and glad, if need be, to wear the martyr's crown, 
and lay all upon the altar of humanity in testimony of 
the saving power of truth. A power that casts out dev- 
ils — the demons of lust, drunkenness, and every form of 
vice, and heals by its simple touch, all manner of sickness 
and all manner of disease, cleanses both physical and 
moral leprosy, raises the dead in sin and doubt into the 
light and blessedness of a true life, in one word, trans- 
figures humanity and enthrones the kingdom of God 



26 THE WAY, THE TRUTH AND THE LIFE. 

and the light and joy of heaven in human life and soci- 
ety on earth. 

That was no new force in history. It was only a 
fuller realization of the life and power of God in the 
souls of men, called forth by the influence of the one 
transcendent example of him who, through his own 
supreme loyalty to the Father, had entered fully into 
and become one with Him in Spirit and in life. 

The story of the mighty Brotherhood of Himavat 
may be a literal truth ; and those who have become 
adepts under their mysterious guidance and inspira- 
tion, may in their seclusion from the world, or in secret 
temple service, be able to perform prodigies, and devel- 
op a marvelous degree of occult power. But whether 
true or not, for near two thousand years has stood before 
the world the actual example of one who openty dem- 
onstrated, in his consecrated life among the needy of the 
world, the possession of the extraordinary wisdom and 
the power now ascribed to the mysterious " Brothers," 
whose safety and continued existence seems to depend, 
in the present state of the world, on their seclusion 
from it. This royal Son of God and divine Brother of 
Humanity, was not ashamed to call us brethren ; did 
not, while on the earth, hesitate to descend in personal 
ministration to the lowliest and meanest of mankind. 
The Apostolic brotherhood established by him, were 
accomplished adepts of a power and inspiration, which 
did not require for their attainment and exercise, the 



DECLINE OF SPIRITUAL POWER. 27 

secret initiation and mysterious processes of the lodge- 
room. The process of their enduement with spiritual 
wisdom and power was as simple and. open as it was 
divine and effectual. This will be examined further 
on. In passing, we wish briefly to consider the specific 
reason for the cessation or withdrawal of the Christ 
power from the life of the Church that bears his 
name. 

For a satisfactory answer to this question, we need 
not seek to find the special time in the early history 
of the Church, when this cessation began. We have 
the simple record of the Christ and his teaching, as 
well as that of the Apostles; and we have the present 
life and teaching of their successors in name, also, 
before us. The contrast thus presented is all that is 
needed. 

Jesus taught and exemplified in his own life the 
enthronement of the kingdom of God, and the doing of 
his will, or entire obedience to the law of the Spirit in 
the personal life on earth ; and promised that all who 
followed him in this, should " not walk in darkness but 
should have" [attain] "the light of life." They should 
do the works he did and even greater. The Apostles 
followed his teaching and example, and their victorious 
lives became a witness to the truth of his words. 

The Church of to-day, on the contrary, teaches as the 
Church of the past for many centuries has taught, that 
the kingdom of God and heaven are to be found only 



28 THE WAY, THE TRUTH AND THE LIFE. 

in another world ; that this life is a mere probation in 
which to prepare specifically for the next ; the eternal 
destiny of the soul to be sealed at death for weal or 
woe ; and that man is to be saved from the effects of 
sin or retribution in the world to come, not for any 
merit of his own from a righteous life here, but through 
the merits of a righteousness fulfilled for him by the 
Christ in his stead, to be imputed to him through his 
faith in these merits by substitution. Christ having by 
the offering and sacrifice of himself, satisfied divine jus- 
tice and paid the penalty of the sinner's guilt for viola- 
ted law, God, it is claimed, can now maintain the dig- 
nity of His law, and forgive the rebels through the 
vicarious sacrifice and suffering of His Holy Son, pro- 
vided they repent and accept of this truce, by faith, 
before death. But mark, even this salvation is not to 
be from sin in this world, but from its consequences in the 
next. Hence, the Church of to-day is not specifically a 
life saving and perfecting power for this world, but a 
" soul-saving " institution from the hell of a future world ; 
forgetting that the abolition of the hells in this life 
would render salvation from any possible hell of the 
future unnecessary. 

This doctrine of vicarious substitution, both in form 
and spirit, is diametrically opposed to the positive 
teaching of Jesus, which makes righteousness itself sal- 
vation, obedience to the righteous law of God in the 
doing of the Father's will in the personal and social life. 



MISCONCEPTION OF THEOLOGY. 29 

" For I say unto you, That except your righteousness 
shall exceed the righteousness of the Scribes and Phar- 
isees, ye shall in no case enter into the kingdom of. 
heaven." " Why call ye me Lord, Lord, and do not the 
things which I say ?" " Not every one that saith unto 
me, Lord, Lord, shall enter into the kingdom of heav- 
en ; but he that doeth the will of my Father which is. 
in heaven." "Therefore, whosoever heareth these say- 
ings of mine and doeth them, I will liken him unto a. 
wise man, which built his house upon a rock," etc. 
" And every one that heareth these sayings of mine and 
doeth them not, shall be likened unto a foolish man 
which built his house upon the sand," etc. 

These authoritative words of the Christ, with the. 
whole Sermon on the Mount, from which they are 
taken, and the full tenor of all his teaching most unmis- 
takably emphasize the doing of the Father's will, and 
unity with him in a righteous life, as the only salva- 
tion possible or desirable for mankind, while not a pre- 
cept or parable of his can be brought to sustain in the 
slightest degree this doctrine of substitution. As 
though it were possible for the absolute justice and 
goodness of the All-Father to demand or accept the 
punishment of the innocent for the guilty, or could 
impute the righteousness of the sinless to the sinner, 
or accept any as righteous who are not really so. But 
as righteousness of life is secured only through per- 
sonal obedience to the law of right, no man can 



30 THE WAY, THE TRUTH AND THE LIFE. 

become righteous before God, except by his own act of 
obedience. If this were possible in the economy of 
God, then the very idea of justice would be a delusion 
and a sham, and the thought and talk of a changeless 
moral order a pitiable and unmeaning farce. 

So long as man dwells in a universe of law he must 
inevitably reap what he sows. If he sow to disobedi- 
ence of a righteous law, he will reap the inexorable 
penalty; and when he sees his mistake and sin and 
sows again to repentance and reformation, he will reap 
in return the forgiveness and restoration which the 
infinite and changeless love of the Father eternally 
secures. This is the one great doctrine of Jesus, so 
fully emphasized in his parable of the prodigal son. 

Surely salvation from sin in this life, by lifting man 
above the power of temptation, as promised by the 
Christ, and exemplified in his own life, would 
prevent all consequences of sin in tliis world or 
any other. And this is the only salvation worthy of 
the name. 

How is this to be accomplished but by the perfection 
of human life itself, through the unfolding and bring- 
ing forth of the divine or spiritual nature in that life. 
This was the simple doctrine of Jesus, and its truth 
and power were demonstrated in his own life, and 
also in Apostolic experience. This was the basis of 
the marvelous power of the Apostolic Church, which 
was a practical school for the unfolding and education 



MISTAKEN EFFORTS. 31 

of the spiritual life and its higher powers, or gifts of 
the Spirit ; not for the sake of personal advancement 
in the building up and expansion of the sensuous life, 
but for the perfection of character and the mastery of 
the world. 

The modern Church, on the contrary, has become so 
absorbed in its frantic efforts to save souls from the con- 
sequences of sin in another world, as to allow the 
supreme work of bringing the personal and social life 
of men to perfection in this world, to sink into secondary 
importance, if not to neglect it altogether. Indeed, the 
Church has become so absorbed in, and wedded to its 
ecclesiastical machinery and methods, and so blinded 
by the misconceptions of its traditional theology and 
creeds, as to have almost, if not entirely lost the true 
conception of the nature of the Holy Spirit and its 
Gifts and work in man. Hence the power and work 
of the Spirit is so feebly manifest in its life and minis- 
trations. 

One thing only has saved the Church from utter 
destruction as a religious institution. It has preserved, 
cherished, translated into many tongues, and spread 
among the nations, that priceless record and treasury 
of inspired lives and words which the past has given 
us, among which is the simple, unadorned story of the 
Christ and his blessed ministrations and words of com- 
fort and spiritual wisdom to the children of men. 

But that which most of all is of unspeakable value to 



32 THE WAY, THE TRUTH AND THE LIFE. 

the race, is the revelation which the Christ has given 
us, not only in words of more than earthly wisdom, but 
in the demonstration of his own life, of the loving uni- 
versal Fatherhood and perfect Providence of God, and 
the divine possibilities of men as children of God, with 
the law for the realization of these possibilities, in the 
universal experience of mankind. 

The misinterpretation and consequent misunder- 
standing of the sacred and priceless record, — through 
the blind teaching of a false theology, — has involved 
the world in bondage to the letter, by which it has 
failed to catch its spirit, in any large and free sense. In 
spite of this, however, the influence of the book and 
the story of that one exceptional and perfect life, has 
kept alive the hope, and fed the spiritual intuitions and 
aspirations of mankind. 

For this let us give the Church full credit, while we 
seek to break the shackles of a false and paralyzing 
theology, and by emancipating it from that terrible 
nightmare of mediaeval ignorance and superstition, 
restore the Church if possible to its original freedom 
and inspiration as the true channel of a saving power 
in and to the world. 

The object of this book, however, is not to discuss 
the problems of theology, philosophy, or ethics; 
but to more specifically consider the spiritual nature of 
man and his exalted possibilities as a child of God in 
the light of the living example and inspired teaching 



OUR PltESENT OBJECT. 33 

of the model Man, and by the specific study of the 
higher human powers in that light, to develop and 
define the processes by which they are to be brought to 
their highest degree of functional activity and vigor, 
and man lifted through this higher spiritual education 
and development into that supremacy and perfection 
of being which is his birthright. 



CHRIST THE PERFECT WAY. 



Right on the threshold of this important study, there 
is need also of warning, lest we approach with the 
wrong motive. The vice and danger of occult study, 
is and has been the seeking of power for personal ends. 
If self-denial and ascetic practices are found necessary 
to the attainment of power, they are cheerfully entered 
upen, not for the perfection of character they may help 
to secure, but for the attainment of the higher power 
which a selfish ambition craves. The following, from 
" Nature and Aims of Theosophy," will bear reproduc- 
ing here : 

" For be it remembered, there were always both the 
right and left hand paths to which this wisdom [knowl- 
edge] held the key. The former leading to Nirvana or 
the at-one-ment of man, and the regeneration of the 
human race : the other, Black Magic, leading at first to 
occult power, but finally and inevitably to everlasting 
destruction. The motto of the first is, All foe. Truth, 
and Truth for the Sake of Humanity : the motto 
of the second, All for Power, and Power for Self, 
and the Devil take Humanity." 

That it is God's will and purpose that man should 
attain complete, yea absolute mastery over not only 
himself, but the outward world and all his environ- 



GOD'S PURPOSE FOR MAN. 35 

merits, ought to be apparent to every thoughtful per- 
son who believes in the Divine Wisdom and Provi- 
dence. It was the emphatic message of the Christ. 
" Fear not, little flock," he says, " for it is your Father's 
good pleasure to give you the kingdom." "Ye there- 
fore shall be perfect, even as your Father in heaven is 
perfect." 

The original and therefore changeless purpose of 
God in man's existence in this world — as reflected in 
the mind of the inspired author of Genesis, — is thus 
clearly defined : " And God said, Let us make man in 
our image, after our likeness, and let them have domin- 
ion over the fish of the sea, and over the fowls of the 
air, and over the cattle, and over all the earth, and over 
every living thing that moveth upon the earth." 

Man's very position in nature, since he is the head 
and controlling center of the organic world, as the 
brain itself is the organic head and controlling center 
of the animal body, is the emphatic testimony of nature 
in corroboration of this truth. It was doubtless this 
vision of man's position in nature which led the psalm- 
ist to exclaim, "Thou hast made him a little lower 
than thyself" [New Ver.]; " and hast crowned him with 
glory and honor. Thou madest him to have domin- 
ion over the works of thy hands ; thou hast put all 
things under his feet." Now while this is the evident 
destiny of man, and God's purpose concerning him, it 
is not reasonable to suppose that he could or should 



3G THE WAY, THE TRUTH AND THE LIFE. 

come into this supremacy of being in the Father's 
kingdom, and dominion over nature under the divine 
government, except through obedience to the righteous 
laws of the divine economy, which express the Fa- 
ther's perfect will and method, both in nature and in 
man. Without this, there would be opposing activi- 
ties and discord, destructive to the well-being of man 
himself. It is to those only who in spirit are conformed 
to His image, and His likeness, that are to be given 
this dominion. The whole object and discipline of 
life, under the gracious government and perfect Provi- 
dence of the Father, is to bring or unfold man into this 
image and likeness, that he may safely have and exer- 
cise this dominion. 

God having given man freedom of choice and voli- 
tion in the whole sphere of his personal activities, can- 
not, without interfering with that freedom, bring man 
to that perfection of being in his own image and after 
his likeness, which he has designed and provided for 
him, only through the consent and co-operation of the 
man himself. 

But should man seek to unfold his powers and attain 
dominion over the forces of nature for selfish ends, 
without regard to the honor of the righteous laws and 
government of the Father, it would be an unholy 
ambition ; and he would be in * spirit both a thief and 
robber. And were he allowed to attain this mastery 
of power, he would inevitably wield it to the ultimate 



SECRET OF TRUE POWER. 37 

destruction of himself and others, or, at least, to the 
destruction of their well-being. 

Thus we find the eternal and unchangeable laws of 
the Father's righteous government and providence 
wisely and beneficently hedged about with wholesome 
penalties for their violation, as the needful means of 
the primary education and discipline of His children, 
and a preparation for the wise use of power when they 
are thus made ready for its possession. 

We have the example before us of the Son of Man, 
who through perfect obedience came into possession of 
this power, and we see him use it only for beneficent 
ends. Indeed, supreme power can be attained and 
wielded only through obedience to the law of its activ- 
ity under God, and that is universal and absolute good. 
So the will that would use the power of God, must be 
at-one with the will of God, which is infinite and uni- 
versal good will. 

Jesus revealed the secret of his exceptional power 
and greatness, when he said, "It is my meat to do the 
will of Him that sent me, and to finish His work." We 
can realize how safe supreme power was in his 
hands. He would not even use it to overrule and 
coerce the free wills of his enemies to save his own 
life ; but when they had crucified him, he used that 
power to reanimate his body for the comfort and restor- 
ation of the courage, faith, and spirit of his dismayed, 
mourning and dispirited disciples. 



38 THE WAY, THE TRUTH AND THE LIFE. 

Surely he who controlled the winds and the waves 
of the tempest-tossed sea, could have controlled or par- 
alyzed the wills of his crucifiers and enemies; but being 
at-one with the Father, he would not interfere with the 
freedom of one of his brethren. 

Now all men, equally with Jesus, are sent into the 
world by the Father, to finish his work in themselves 
and in their race, by personal co-operation with His 
power in the functions of their life, in obedience to the 
perfect law of that life. When the full lesson of obe- 
dience to divine law is learned, and the spirit of obe- 
dience is established, man will rise through this obedi- 
ence or co-operation, into that freedom and supremacy 
of personal life that divine law and order was ordained 
to establish. 

Through an understanding and intelligent applica- 
tion of the supreme law of co-operation with divine 
power, for the working out of transcendent results in 
individual and social experience, there is practically 
no limit to human achievement in the direction of 
good. 

It is only through this human co-operation with 
divine Wisdom and Goodness, that disease and vice, 
poverty and crime, and every form of evil is to be ban- 
ished from our world, and the kingdom of heaven 
enthroned in human life and society on earth. But 
how can this be done, save by the cultivation and 
development of the spiritual part of our being, which 



SPIRITUAL CENTRE OF ACTIVITY. 39 

is his nature in us, and which alone can lift us into 
his image and likeness, and enthrone the law and love 
of righteousness in our lives ? 

" And being asked by the Pharisees when the king- 
dom of God cometh, he answered them and said : The 
kingdom of God cometh not with observation ; neither 
shall they say, Lo here ! or there ! for lo, the kingdom 
of God is within you." 

In these words Jesus sought to correct the false 
impression which then rested in the minds of the 
Jewish people, even of the higher classes; that the king- 
dom of God was to be an external order of things, in a 
Theocratic government lo be established by external 
agencies. 

By diverting the attention of men from seeking the 
exclusive manifestation of God externally, to the recog- 
nition and realization of His presence in the soul as the 
inward spirit and life, Jesus sought to transfer the cen- 
tre and motive of human effort from the plane of the 
external and sensuous, to the higher and internal plane 
of the spiritual. The internal and spiritual, being the 
permanent element and the essential nature of the true 
man, the unfolding and bringing forth of its latent 
powers in the personal life, can but exalt and bring 
that life in all its inferior or subordinate and external 
functions, to their highest degree of perfection and use. 
The true education and development of man, therefore, 
is from within ; not from without. 



40 THE WAY, THE TRUTH AND THE LIFE. 

It was the direct exercise and bringing forth of the 
central, inward, spiritual power of the soul, that illu- 
minated the mind of Jesus, and clothed him with that 
marvelous wisdom and power which so astonished and 
perplexed the people who, familiar with his history, 
knew that they were derived from no external educa- 
tion or advantage. 

"Whence knoweth this man letters, having never 
learned ?" said the Jews, as they listened to his mar- 
velous teaching in the temple, " And coming into his 
own country he taught them in their synagogue, inso- 
much that they were astonished and said, " Whence 
hath this man this wisdom, and these mighty works ? 
Is not this the carpenter's son ? * * * Whence, 
then, hath this man all these things ?" " And he came 
down to Capernaum, a city of Galilee, and taught them 
on the Sabbath day. And they were astonished at his 
teaching : for his word was with power." We are told 
further that "he needed none to testify of man ; for he 
knew what was in man." 

Here, then, we have the example of a man possessing 
immediate knowledge of men and things by direct intu- 
ition, independent of all external sources of informa- 
tion. From a purely spiritual source within his own 
being, which he recognized as the indwelling Spirit of 
the Father, we see him endowed with a wisdom and 
power transcending that of all other men of recorded 
history. 



KNOWLEDGE AT FIRST HAND. 41 

This supremely illuminated Teacher assures us that 
the same possibility is latent in all men, awaiting only 
the application of the method of calling it forth, insti- 
tuted and exemplified by him. " Be not anxious, there- 
fore," he says, "as to what ye shall eat, or what ye shall 
drink, or wherewithal ye shall be clothed. * * * 
For your heavenly Father knoweth that ye have need 
of all these things ; but seek ye first His kingdom " 
[which is within you], " and His righteousness " [per- 
fect way], "and all these things shall be added unto 
you." 

It is believed by some that Jesus must have acquired 
his exceptional spiritual insight, wisdom and power, 
through initiation in some branch of the secret Broth- 
erhood of the East. But there is no historical hint, 
nor shadow of internal evidence from his teaching to 
sustain this belief. Both the internal and external 
evidences are against this supposition. In the first 
place, he was too supremely loyal to truth not to 
acknowledge and honor the source of his wisdom and 
power. In reply to the question of the astonished 
Jews, who evidently knew that he had had no such 
advantage, "How knoweth this man letters, having 
never learned ?" he said, " My teaching is not mine, 
but his that sent me. If any man willeth to do His 
will, he shall know of the teaching whether it be of 
God or whether I speak from myself." Again he said 
to his disciples, " Believe me that I am in the Father, 



42 THE WAY, THE TRUTH AND THE LIFE. 

and the Father in me." "The words that I say unto 
you I speak not from myself, but the Father abiding 
in me doeth His works." No words could be plainer 
than these. To the direct illumination of the indwell- 
ing Spirit of the Father, he attributed all his wisdom 
and power. 

In the second place, his method of inducting others 
into the same condition of inward illumination, and 
the direct teaching of the Spirit, was not the method of 
the secret mystic Brotherhood. He instituted no secret 
orders or initiatory processes ; but opened wide the door 
of direct and immediate access to God, to all mankind. 
He bade each man recognize God the universal 
Spirit and Providence as his heavenly Father and 
friend ; and his own life as the indwelling Presence of 
the Father. To recognize himself as the immediate 
child of God and the special object of his love and 
care, and as such to consecrate himself in faith and loy- 
alty to this divine relationship. He promised that all 
who did this should thus become immersed into the full 
Spirit of the Father, which should "teach them all 
things," "guide them into all truth," "show them 
things to come," and "give them a mouth, and a wisdom, 
which all their adversaries should not be able to with- 
stand or gainsay :" would endue them with power from 
on high, to witness for him as the Christ in doing in 
his name, or under his instruction, the works he did, 
and even greater. This simple method was fully illus- 



THE OPEN SECRET OF CHRIST. 43 

trated in his own life and his promise practically ful- 
filled in Apostolic experience. The secret of his 
full induction into the spiritual life is revealed in the 
simple story of his open and public consecration, 
through John's baptism at Jordan; when coming out 
of the water, we are told " he prayed, and as he prayed 
the heavens were opened unto him, and the Spirit 
descended and abode upon him." Then was he led 
also into the wilderness, or a solitary place, by the 
Spirit, to be tempted of the adversary ; that is to meet 
and vanquish at once and forever the temptations of 
the flesh and the selfish and sensuous life, the charac- 
ter of which was clearly revealed in the temptations 
which the record describes. When the victory was 
complete, it is written: "He returned in the power of the 
Spirit into Galilee, preaching the gospel of the king- 
dom of God," etc. The story of Pentecost illustrates 
the descent of the Spirit into and upon the personal 
lives of the disciples, and the corresponding experience 
of multitudes under their teaching. Illustrated also in 
the experience of Saul of Tarsus on his way to and at 
Damascus ; where he gave himself in earnest prayer, 
in full consecration to the inspiration and leading of 
the Spirit. 

Numerous experiments' in modern times have dem- 
onstrated the possibility of educating the mind into a 
practical knowledge and mastery even of history, phys- 
ical science, the arts, etc., by the development and exer- 



44 THE WAY, THE TRUTH AND THE LIFE. 

cise of the intuitive powers, independent of external 
observation and study, examples of which are given 
in the appendix. 

In another place will be found a description of the 
essential and specific processes for the successful culti- 
vation and exercise of the higher psychic powers, as the 
rudiments of, and an introduction to this higher 
spiritual education of man. 

The supreme law of personal co-operation with 
divine power for the working out of transcendent 
results in human experience, and the principle on 
which it is based, — Faith,— were clearly taught by 
the Christ, and its certain and practical working 
fully exemplified and demonstrated both in his 
own and Apostolic experience before the world. 
The full and universal understanding and practical 
application of this great law and principle, however, 
adapted to the conditions of modern life in the higher 
education and perfection of mankind, is yet to come. 
It is hoped that the suggestions of this book may prove 
a step in this direction. 



TRUE BASIS of the HIGHER EDUCATION. 



There are three successive planes of consciousness 
and life, upon which man may dwell in the exercise of 
his faculties while in the flesh, each distinct and sep- 
arate from the other, by discreet degrees or steps from 
the outward to the inward, from the lower to the high- 
er. On one or the other of these, each man will and 
must locate and seek the treasures of his heart. Which 
shall it be ? 

The first is the plane of the physical senses, on which 
the existence of man as a conscious personality begins ; 
and in the sphere of which he becomes individualized, 
and the several faculties of the mental, moral and 
social departments of his nature established in func- 
tional activity. 

His consciousness of being on any plane of his devel- 
opment, is the result of the combined activity of all 
his faculties ; and the report which these faculties give 
to consciousness, will depend upon the character of the 
sphere in which, and the plane on which, they are 
exercised. 

As long as the activities of the soul are confined to 
the sphere of the outward world on the plane of the 



46 THE WAY, THE TRUTH AND THE LIFE. 

physical senses, man will be conscious only of this 
world and its phenomena ; and failing to recognize any 
other realm, from sensible experience of his own, he is 
likely to deny the actual and even the possible exist- 
ence of anything super-sensuous, however much others 
may testify to a higher experience. This constitutes 
the external man, whose standard of truth is the testi- 
mony of the physical senses and his deductions based 
upon them. This is also the sphere of physical science 
and sensational philosophy, and even the external and 
sensuous forms of religion. 

The second is the plane of the occult ; the sphere of 
the purely psychic functions and forces. The devel- 
opment of the sixth sense opens this sphere to the 
consciousness of man, by awaking the activity of his 
faculties on this interior and higher or super-sensuous 
plane, which by the observation and study of its phe- 
nomena, becomes a familiar and legitimate sphere of 
human consciousness and activity. This is the nor- 
mal sphere of true and legitimate occultism. 

The third is the plane of the purely Spiritual and 
Divine ; the deepest and highest or most interior sphere 
of man's being, consciousness and activity; in which he 
comes to dwell and act in perfect unity and oneness 
with the Father. It is " the kingdom of God " which 
Jesus preached, the attainment of which he enjoined 
his followers to make the treasure of their heart, and so 
the supreme object of life and effort. This is reached 



THREE-FOLD NATURE OF MAN. 47 

by the opening of the deepest, inmost or seventh 
sense. It is the opening of the seventh seal of the 
book of life ; first accomplished by the " lion of the tribe 
of Juda," which made him the Christ, or Divine Man. 
Our great forerunner who having himself entered in, 
opened and led the way for us to follow and attain the 
true Theo-Sophia, — the Wisdom of God. The specific 
steps which lead to the opening of these higher senses, 
and finally to the divine attainment, are the special 
subjects of consideration in subsequent pages. 

As there are three distinct planes of human activity 
and consciousness, so man himself is a three-fold 
being. There are three distinct spheres of being 
or realms of activity that meet and are repre- 
sented in him. On the one and lower side he is linked 
with the sphere of the animal, which touches and blend 
with his own ; and on the other, the inward and higher 
side he is linked with the sphere of the purely spiritual, 
which is Divine. 

The elements of the animal nature, which meet and 
mingle with his own, are spontaneously active and 
prominent in his life, because he begins his existence 
and the individualization of his powers as a personal 
identity, on this plane. The animal nature seems to 
have been as much a necessity, as a matrix for the 
depositing of the seed-germs of the human powers, 
and their evolution, as was the mineral kingdom for 
the vegetable. 



48 THE WAY, THE TRUTH AND THE LIFE. 

The elements or attributes of the Divine Nature 
which meet and dwell within his own, are, on the con- 
trary, so far as he and his faculties are concerned, latent; 
because the spiritual condition of a divine manhood is 
something to be attained by all men ; just as the qual- 
ities and possibilities of physical and intellectual man- 
hood are latent in the child, awaiting development. 
The spiritual nature is to be brought forth and assume 
its rightful supremacy in the personal life, through 
illumination of all the faculties, by transferring the seat 
or centre of activity of the rational and moral powers 
from the plane of the external and sensuous life, to the 
internal and spiritual, as will be seen further on. 

While the consciousness and the activities of man 
are confined to the sphere of the sensuous life, he is but 
an intellectual and moral animal. At his highest 
development and best estate on this plane, he is yet in 
the childhood stage of his true career as a child of God. 
He is in bondage to the fleshly life, dependent upon 
and the subject of physical conditions. He is still 
under the law of the animal life in which sensation is 
the standard of good and evil. His highest law of 
social and political economy, therefore, will be the 
law of expediency ; and his highest sense of justice, 
that of exact equivalents; the "pound of flesh," and "an 
eye for an eye." 

That which constitutes the man proper, and sepa- 
rates him from the animal kingdom, is the possession 



TRUE SOURCE OF INTUITION. 49 

of a rational and moral nature, capable of an indefinite 
unfolding, which makes of him a progressive being. 
The lines of his intellectual powers converge to a focus 
which we call reason; while the corresponding lines of 
his moral sensibilities converge to the focus we call 
conscience. As long, therefore, as reason depends 
wholly upon the impressions derived from the outward 
world through the five physical senses, for its knowl- 
edge of the world, making the testimony of the senses 
its standard of truth, — and conscience depends upon 
experience for its knowledge of good and evil, and upon 
external enlightenment for its standard of right, — just so 
long will man remain an intellectual and moral ani- 
mal ; because he is ruled by the law of the animal life. 
But when the intellectual and moral powers are lifted 
up to the plane of the spiritual, by transferring the cen- 
tre of their activity from the outward to the inward 
life, they become illuminated by the light of the Spirit. 
The eye of reason is then opened to the clear vision of 
truth, and becomes Intuition ; and the heart of con- 
science is opened to the pure love of good and the clear 
sense of duty, and becomes inspiration. 

Pure Spirit, or God, is the inmost or central life of 
man, as he is of Nature. Man is the only being on 
our planet with faculties capable of recognizing the 
Divinity within. By his own desire and volition he 
has power to call it forth by uniting or entering into 
and becoming one with it. Thus the animal and sen- 



50 THE WAY, THE TRUTH AND THE LIFE. 

suous part of his nature is also lifted up and trans- 
formed after the pattern of the indwelling divinity. 

The state of savage animality, is but the infant 
stage of race development, and the most civilized con- 
dition of the sensuous life is still the stage of childhood. 
Even the opening of the sixth sense and the develop- 
ment and activity of the psychic powers upon this 
plane, the lifting of the mind from its dependence 
upon the external senses to the higher plane of the 
inward vision, and the mastery of occult science, may 
still measure but the immature period of its youth ; 
but the true divine manhood of the individual and the 
race, begins only with the coming forth of the spiritual 
nature and the complete dominance of the spiritual 
life. 

Thus man, as man, stands between two worlds, and 
partakes in a degree of the nature of both; the animal 
below and the Divine above. He has the ability, there- 
fore, to unite and become identified with either. By 
uniting and blending with that which is within, he 
rises into all the freedom and perfection of divinity, 
and becomes a god, uplifting and perfecting all that is 
beneath him. In uniting and blending with the ani- 
mal on the plane of the external, he falls into bondage 
and degradation; and becomes in comparison, a worm 
crawling in the dust. 

" The chain of being is complete in man, 
In man is matter's last gradation lost ; 
The next step is Spirit ! Deity ! 



THE SPIRITUAL ORGANISM. 51 

Perhaps this three-fold nature and relationship of 
man will be better apprehended, by presenting the 
statement in another form, based upon the classifica- 
tion of St. Paul, Swedenborg and many other seers, as 
" body, soul and spirit," recognizing both a physical 
and spiritual body. In this classification, the soul is 
regarded as the real, permanent, self-conscious person- 
ality, inseparably united with an indestructible spirit- 
ual body, constituting a permanent and complete 
organism of which the physical body is but the 
external counterpart and material covering. The phys- 
ical organs are the negative pole of corresponding 
invisible organs, which are composed of an ethereal 
semi-spiritual substance, constituting the active centre 
of those attractive and repellant forces that maintain 
the unceasing processes of nutrition and excretion in 
the physical body. The nervous system forms the me- 
dium through which these forces find organic express- 
ion and balance of vital activity, and the great nerve 
centres become the seat of the modifying and co-ordi- 
nating influence of mental action. 

As the animal nature is conjoined with the life of 
man in the physical body, so there is also an animal 
soul which constitutes the animal nature in man. This 
animal soul dwells wholly in the physical or sen- 
suous life, and is a necessity to the existence and 
perpetuation of the physical body. It supplies the 
physical appetites, propensities and impulses, so essen- 



52 THE WAY, THE TRUTH AND THE LIFE. 

tial to the repair and reproduction of the body itself. 
Evil comes, not from the presence and activity of these 
functions, but from allowing their activity to predom- 
inate over the higher demands of the human soul. 

The spirit in man is the indwelling, animating life of 
the soul, and of its indestructible organism, we call the 
spiritual body or form. It is the focalization of God, 
the universal Spirit in the soul of man, as His child. 
As the brain is the great co-ordinating centre and con- 
trolling organ of the physical body, so the rational 
and moral powers of the soul constitute the co-ordin- 
ating and controlling centre of the spiritual organism. 
Hence when the human soul gains and asserts its 
rightful and normal supremacy over the animal soul, 
the spiritual organism will also dominate the physical. 
The rational and moral powers, at the centre and 
throne of being, receiving their light and power from 
the Spirit within, will then hold absolute dominion 
over the entire domain of the personal life and its envi- 
ronments. 

Substance in the form and condition of that which 
we call matter, seems to have been a necessity for the 
projection, condensation and individualization of Spirit 
into form and personal identity. Could the Universal 
Spirit otherwise re-produce itself in individual offspring, 
who must be differentiated from the parent source in 
form, though existing in, and being one in spirit with, 
the universal Life ? 



SPIRIT AND MATTER. 53 

Spirit in its essence being abstract, impersonal and 
universal, requires some form of materiality and its 
limitations, to give a concrete individual expression of 
itself. 

Form and limitation are absolutely essential to indi- 
viduality ; and these are impossible without the con- 
ditions of what we call materiality, however fine or 
ethereal this material may be. This must of necessity 
be a form or mode of substance separate and distinct 
from that which constitutes Spirit, in its naked essence. 
Hence the physical as well as the spiritual organism, 
was a necessity for the individualization of the soul 
and the establishment of its various powers and 
functions. 

In the process of individualization or gestation and 
birth under the conditions of materiality and its limit- 
ations, the spirit becomes for the time, obscured. It 
awakes to consciousness as the faculties of the soul 
become individualized in the corresponding bodily 
organs, and unfolds as these organs become perfected 
through development as organic instruments or chan- 
nels of the soul's activities. As these activities are at 
first and primarily on the most external and purely 
physical and sensuous plane, the physical senses being 
the avenues of their contact and communication with 
the outward world, they are thus under the temporary 
dominion of the animal life, which came to organic 
perfection before the human soul could be brought 



54 THE WAY, THE TRUTH AND THE LIFE. 

forth. Some one has said, " Spirit sleeps in the mine- 
ral, breathes in the vegetable, dreams in the animal, 
and comes to consciousness in man." 

As before remarked : the human consciousness is the 
result of the combined impressions derived from the 
activity of the soul's powers in contact with its recog- 
nized environment. 

As the soul first wakens to the consciousness of its 
individual self-hood on the plane - of the external and 
sensuous life, through the primary exercise of its facul- 
ties on this plane, its first consciousness is necessarily 
only of the external world. Its first birth into con- 
scious life and self-hood as a personal spiritual iden- 
tity, is on this plane. Hence the necessity of that 
higher spiritual birth announced by the Master, "Ver- 
ily, verily I say unto you, ye must be born again." Ex- 
cept a man be born from above he cannot see or enter 
into the kingdom of God. The soul is therefore to be 
born into the consciousness of the spiritual life through 
the awakening and activity of its faculties on the inner 
and higher plane of the spiritual, by the opening and 
development of the inner senses of the spiritual organ- 
ism which relate to that realm. 

All physical development is but an external mani- 
festation of a corresponding interior and invisible activ- 
ity ; and all physical forms represent corresponding 
spiritual realities. 

The external atmosphere so essential to the existence 



AN ETHEREAL MEDIUM. 55 

and activity of the physical body and its organs, and 
as a medium of communication with other bodies 
through the senses, must therefore represent a corres- 
responding internal atmosphere or ethereal medium, 
equally essential and vital to the activities of the spir- 
itual organism and its senses. This is a necessity also 
as a medium of communication with the spiritual and 
internal organisms of other bodies, and the interior 
life of all things. 

Whether this interior, ethereal medium of psychic 
vibration and spiritual activity be the " Space Ether " of 
the physical scientists, or not, its existence is as certain 
as the law of correspondence. It is an absolute neces- 
sity to the existence and activity of spiritual organ- 
isms. 

As the existence of spiritual organisms cannot in 
the nature of the case be demonstrated to the senses, 
the spiritual instincts of the soul and the universal con- 
cordant testimony of seers, must be appealed to as evi- 
dence ; and hence the necessity of the oracular manner 
in which this subject is treated. 

The spiritual organism of man admitted, the interior 
atmosphere or ether, becomes an organic necessity for 
the full development and play of its activities, and as 
a medium of communication with corresponding spir- 
itual organisms, and with the interior life and condi- 
tion of all beings and things, animate or inanimate. 

This ether, sometimes called the "Astral Fluid," being 



56 THE WAY, THE TRUTH AND THE LIFE. 

vastly more subtle and diffused than the outward 
atmosphere, not only fills the inter-planetary spaces, 
but penetrates the densest substances, fills the inter- 
stices of all matter and holds its supposed atoms and 
molecules in its encircling sphere, something as worlds 
are embosomed in the soft embrace of their atmos- 
pheres. 

The sphere of this "Astral Fluid" or spiritual ether, 
embraces the entire realm of the super-sensuous and 
the occult. It is the medium for the activities of the 
purely psychic powers and forces, and hence the medi- 
um of the silent communication of mind with mind, 

It is the medium through which the soul comes in 
contact with, impresses itself upon, and in turn, 
receives impressions from the interior life and condi- 
tion of all things and beings within the sphere of its 
personal activities. 

The external senses are but the focalization of the 
mind outwardly, in and through the nerves and organs 
of sense. The physical organs do not see, hear, 
feel, etc. ; the mind sees, hears, feels, tastes and smells 
in and through these organs. 

As there is an internal organism with a correspond- 
ing medium of communication, when the perceptive 
powers of the mind are sufficiently individualized, 
unfolded and disciplined through external focalization, 
they may be turned within and become focalized 



THE SIXTH SENSE. 57 

inwardly, where they become a unit of activity, and 
develop the one all-inclusive sixth sense. 

The " Astral Fluid " being the medium of an inner 
light, sound, sense of touch, taste, smell, etc., to the 
soul, the mind by this inward focalization of sense and 
its concentrated unity of action in a single direc- 
tion, can produce on this medium, the vibrations of 
light, sound, feeling, taste, smell, etc., at will, and 
receive the same from all other objects with which it is 
in this inner communication. If it desire light it cre- 
ates it by the vibration of that desire ; so of sound, 
feeling, etc. The wonders of trance and somnambu- 
lism demonstrate this. The trance does nothing to 
secure this result but to lock up the external avenues 
of sense, and shut off from the mind all impressions 
from the outward world through the senses. The 
mind being thus liberated from its entanglement with 
sensuous impressions, and the attentien focalized 
inwardly, the all-inclusive sixth sense is awakened and 
the mind enters at once through this into untram- 
meled freedom of super-sensuous activity. 

We have discovered and demonstrated that this 
inward focalization can be perfectly effected without 
the abnormal conditions of either trance or somnam- 
bulism ; and without the full suspension of external 
consciousness. It is effected by the simple transfer of 
the attention from the external to the internal plane 



58 THE WAY, THE TRUTH AND THE LIFE. 

of mental activity, from the external to the internal 
medium of communication and contact. 

Normal seership, or the inward vision in the normal 
waking state, is thus developed and made practical in 
daily life. 

The development and exercise of the mental pow- 
ers on this super-sensuous plane in the sphere of the 
occult, through the awakening of the all-inclusive 
sixth or psychometric sense, is as normal and legiti- 
mate as is the corresponding activity on the outward 
plane of the purely physical senses. 

When this inward focalization is complete, the mind 
attains absolute supremacy over the body, and acquires 
perfect control over its sensations and functions. It 
can suspend or create sensation at will, in the whole or 
any part of the body. It can also control the memory, 
and retain or banish any impression at pleasure. 
These achievements, if there were no other reached by 
this process, would prove of incalculable benefit to the 
world. 

But these are the least and simplest results of this 
attainment. The higher attainment of occult knowl- 
edge and power, the development of Intuition, the psy- 
chometric sense, clairvoyant vision, inner hearing, etc., 
etc., thus reached, so open the avenues to a higher 
education, and enlarge the boundaries of human con- 
sciousness and activity, as to fairly dwarf into insig- 
nificance the achievements of external science. 



MENTAL TELEGRAPHY. 59 

This condition gives the mind free access to knowl- 
edge at first hand ; and will ultimately render a thou- 
sand cumbrous external appliances entirely unneces- 
essary and useless. Among these will be the telephone 
and telegraph ; as direct communication between mind 
and mind at any distance, will be the simplest matter 
of common experience. 

Many of these things are now and have been for a 
long time, a common experience with eastern adepts, 
if any reliance is to be placed upon the accordant tes- 
timony of travelers. 

. This subtle medium of communication between 
mind and mind embraces the interior organism, and 
touches the springs of life in all structures, from the 
simplest plant up through animals to man. Hence in 
this state of inward concentration, man has the inhe- 
rent ability to direct his attention to the internal con- 
dition of any being, plant, animal or man, and by 
focalizing the image or picture of his own thought or in- 
tense desire upon them, affect them for good or ill accord- 
ing to the nature of his desire and purpose. The vibra- 
tions from the thought of Jesus, focalized upon the fig 
tree, and penetrating to the springs of its life, so dried 
them up that it withered in a single night. That he 
had equal power to unseal and renew the springs of 
life, was demonstrated by the innumerable cases of 
immediate healing and restoration recorded of him. 

He most positively affirmed the same power within 



60 THE WAY, THE TRUTH AND THE LIFE. 

reach of all men, through the perfect following of his 
instruction. 

There is a mental alchemy normal and legitimate to 
man, which when attained and employed to wise and 
useful ends, will make of him a true magician. 
But this power may also be attained and em- 
ployed to base and selfish purposes, and for this 
reason the great master magicians of the ages have kept 
the method of attainment a secret, opening it to none 
except through initiation, in which the qualifications 
of the neophite for receiving this secret were put to the 
severest test. 

The development and exercise of occult power to 
selfish ends, constitute "Black Magic." Mediumship, 
Necromancy, and Sorcery, are all perversions of the 
psychic powers of the sixth sense. 

The development and exercise of all the psychic 
powers of this inner sense, may be attained under the 
motives of the selfish life ; but the evil of their perver- 
sion will correspond in magnitude with the greatness 
of the attainment. If one sow to the selfish life in the 
use of these powers, he will of that life, sooner or later, 
reap destruction ; but if he sow to the Spirit, he will of 
the Spirit reap the life everlasting ; because it is a life 
forever held to the divine service of universal good. 

Though all these powers of the sixth sense were 
attained, possessed and exercised by Jesus, this was 
not the plane on which he dwelt and exercised them. 



LAW OF SPIRITUAL LIFE. 61 

He dwelt on and wrought and spake from the still 
higher and more interior plane of the Spirit. 

The law of the spiritual life is universal and impar- 
tial love and ministration. No one can enter into that 
life without becoming transformed into the likeness 
and character of the Christ. Neither can one enter 
into and thus become transformed by this life except 
he desire it, even to the sacrifice of all else. No one, 
therefore, can come under the inspiration and domin- 
ion of the law of this life, without full emancipation 
from the law and motives of the selfish life. Hence, 
to seek and attain first the kingdom of God and his 
righteousness, which is the plane of the Spirit and its. 
perfect life, all liability of perversion of any power is 
put out of the question. This includes also the pos- 
session of all the higher gifts. 

This was the method of the Christ. Seek first the 
true life and all useful gifts will open to the soul as 
needed. In his method, therefore, there was no need 
or place for the secrecy and initiation instituted by the 
" Brothers." In the Theosophy of the Christ, there is 
no place for the motives of the selfish life to seek 
power for power's sake, but only to seek the true and 
perfect life, and through this the useful Gifts that come 
as the legitimate fruit of that life. True Christian 
Theosophy is the immediate life and revelation of 
God in the soul of man, as his true and loyal child. 

Occultism and magic may be attained and mas- 



62 THE WAY, THE TRUTH AND THE LIFE. 

tered through obedience to the law of psychic devel- 
opment under the impulsion of self-will. But the 
kingdom of the Spirit can be entered only by the lay- 
ing down of self-will, and the union of the soul with 
the one universal will of the Spirit, which is the will of 
God: — infinite good-will. 

The pugilist can as effectually train and develop 
his muscular power for the prize ring, as the athlete 
who trains and developes his powers for useful service, 
so long as he observes the law of physical develop- 
ment. So the unprincipled lawyer will as effectually 
develop his intellectual keenness and power, whereby 
to defeat the ends of justice, for selfish motives, as he 
who trains himself for the opposite course, so long as 
the law of intellectual culture is observed. 

For the same reason all the psychic powers of the 
sixth sense may be developed and exercised, and a 
high degree of occult science mastered, with a selfish 
motive, so long as the simple law of psychic culture is 
observed. But in all these cases, physical, intellectual 
and psychical, the misuse of acquired knowledge and 
power, will sooner or later involve the actor in the 
ruin of the evil his perversion inevitably brings. No 
permanent good can, in the very nature of things, be 
attained and held, save in conformity to the law of 
truth and right. And as truth and right are designed 
to secure the perfect good of all, aud can result in noth- 
ing else, to ignore these under any circumstances, and 



SECURITY OF RIGHTEOUSNESS. 63 

for any supposed immediate benefit, is a mistaken pol- 
icy even from the standpoint of selfishness. " Right- 
eousness exalteth a nation," says the proverb, "but sin 
is a reproach to any people." The same is true of indi- 
viduals. But the eyes of a mind blinded by selfishness 
cannot always see the truth ; and the selfish heart is 
deceitful above all things.. So "there is a way that 
seemeth right unto a man, but the end thereof are the 
ways of death." There is no security nor safety save 
in righteousness of life ; and there is no surety of this, 
save under the law of the Spirit. 

The purely spiritual in man is the deepest, highest 
and divinest element of his being. Its cultivation, 
development and supremacy, therefore, in his life, can 
but exalt and ennoble that life. Indeed, the true des- 
tiny of man on earth cannot be achieved, nor the per- 
fect life attained in this world or any other, save under 
the direct inspiration, guidance and power of the 
Spirit. 

No greater mistake is possible, than the notion 
incurred by false religious teaching concerning God 
and the spiritual life, that the cultivation and domi- 
nance of the spiritual nature will destroy all the nor- 
mal and legitimate pleasures of this world. The full 
supremacy and control by the spiritual, will not 
destroy or suspend a single function of mind or body ; 
but on the contrary, it will, by preventing perversion, 
hold every function to its true and highest use, and 



64 THE WAY, THE TRUTH AND THE LIFE. 

bring the whole man, body and soul, to the highest 
degree of organic perfection and vigorous activity. It 
will destroy selfishness, subordinating the animal to 
the nobler supremacy of the human powers, and supply 
the motives of a perfect life. It will immeasurably 
deepen and expand the sphere of activity and enjoy- 
ment to man in all the normal and legitimate relations 
of his domestic and social nature. " Lord, who shall 
abide in thy tabernacle ?" sings the Psalmist, " who 
shall dwell in thy holy hill ? He that walketh 
uprightly, and worketh righteousness, and speaketh 
the truth in his heart." "And he shall be like a tree 
planted by the rivers of water, that bringeth forth his 
fruit in his season ; his leaf also shall not wither ; and 
whatsoever he doeth shall prosper." 

The seeking of the spiritual life or kingdom of God,, 
was not designed to be left until death approaches, but 
to be the crowning glory of life from childhood. " Suf- 
fer little children to come unto me," said the Christ, 
"and forbid them not, for of such is the kingdom of 
heaven." 

As the spiritual nature is the deepest, noblest and 
most essential part of man, it is impossible for him to 
live his true and perfect life without it. While this 
has been the essential message of all inspired teaching 
since the world began, it was the especial mission of 
the Christ to exemplify this truth before the world, 

The universal carnality of the fleshly mind has pre- 



SPIRITUALITY NOT ASCETECISM. 65 

vented the world from entering into the full under- 
standing of inspired teaching, and hence the distorted 
views set forth in the great mass of religious teaching. 

The cultivation and development of the spiritual 
nature, or of the human powers on the plane of the 
spiritual life, is as normal and simple a matter as the 
cultivation of music or any branch of art or science. 

Jesus was no recluse or ascetic. He mingled freely 
with all classes of people, and entered into all their 
rational enjoyments and festivities. The charge of 
the exclusive and self-righteous Pharisees against him 
was that he was " a gluttonous man, a wine bibber, a 
friend of Publicans and sinners." "This man receiv- 
eth sinners and eateth with them," said they, reproach- 
fully. 

The kingdom of God, or the spiritual life as exem- 
plified in him, did not forbid nor destroy any rational 
or legitimate enjoyment of life, but came to make man 
glad and joyful by the presence of a divine Guest, in 
all the legitimate activities of life. " For God sent not 
his Son into the world to condemn the world, but that 
the world through him might be saved ;" saved to its 
true and perfect order. Man can be saved to the por- 
fect life, only through his emancipation from the 
dominion of the fleshly and animal life, into the free- 
dom and power of the spiritual, " The glorious liberty 
of the children of God." 

As long as men do not recognize the existence of 



66 THE WAY, THE TRUTH AND THE LIFE. 

God and his divine government in the world, they will 
and can have no motive for the laying down of self- 
will. But when God as Omnipresent Spirit and Prov- 
idence, is recognized as the one supreme reality of the 
Universe, and the spirit in man as the only interpreter 
of the Being and Will, or Law of God, to the soul, 
he will have the true motive to seek the immediate 
inspiration and guidance of the Spirit. To make his 
will one with the divine and universal Will, and his 
personal life at-one with the Father's, that he may "he 
perfect even as the Father in heaven is perfect." 

When this reconciliation or at-one-ment is effected, 
there will be no seeking physical power in such a life 
for the prize ring, no intellectual development for 
expert rascality, nor seeking mental illumination and 
supremacy for the purposes of Black Magic, no perver- 
sion of any department or power of our being; but 
the development and perfection of them all and their 
full legitimate application, to the ends for which they 
were given. 

Man was endowed with the higher psychic powers 
for a wise and beneficent purpose, and hence 
their cultivation and wise use is a duty as well as a 
privilege. The sphere of a true occultism is as legiti- 
mate as that of physical science ; and when made uni- 
versal, will vastly extend the sphere and power of 
human activity, usefulness and enjoyment. 

Neither are the higher psychic powers of the soul, 



THE FIRST NECESSITY. 67 

and the attainment of occult science and knowledge, 
any more liable to perversion than those of physical 
science or the bodily functions. Being a higher attain- 
ment, however, the perversion when made, brings the 
greater evil. Hence the wisdom and importance of the 
caution already given, to all who would enter upon this 
occult study. 

So while we seek in the following pages to unfold in 
a clear and simple manner, the specific law and condi- 
tions for the attainment of mental illumination and 
supremacy, and the direct processes of psychic culture 
in the higher education, as they have been opened to 
us, we would specially emphasize the injunction of the 
Master : " Seek ye first the kingdom of God and his 
righteousness, and all these things shall be added unto 
you." 



MAN A MICROCOSM, 

AND WHAT IT INVOLVES. 



Man is undoubtedly a microcosm. His three-fold 
nature, — body, soul and spirit, — has its correspon- 
dence in the three-fold character of the Macro- 
cosm. These are, the visible universe of physical 
phenomena, the inner world of invisible realities, and 
the Divine Inmost, the realm of pure Spirit, the cen- 
tral inmost life of all beings and things, the throne of 
absolute Being, — the kingdom of God. 

The external world of phenomena and form, is pene- 
trated by and held within the embrace of the inner 
world of corresponding spiritual forms and invisible 
realities, of which the outward world is but the exter- 
nal manifestation and expression. This in turn is 
interpenetrated by and held within the embrace of the 
all-animating, sustaining, indestructible life and change- 
less being of God. 

The inner world of active life and being, is the real 
world behind the veil of materiality through which it 
is manifest, an ever-present though invisible reality — 
invisible to the physical senses. 



THE TRUE CORRESPONDENCE. G9 

Thus, where there is a visible plant or tree there is an 
internal, invisible organism which is the real plant or 
tree of which the external is but the outward mani- 
festation and physical expression. This inner organ- 
ism is in turn the organized expression of its own 
essential life, the secret working of the divine inmost — 
the manifestation of God. 

Life is not the product of organized matter. The 
organization of matter, the transformation of inert ma- 
terial into living substance, is a manifestation of an 
omniflc spiritual energy, operating from within out- 
wardly through an internal to an external organism; 
the internal being the specialized activity of the one 
universal Life of an Omnipresent Deity. The same is 
true of animal and man. 

First, then, we have the outward physical world, 
which to the physical senses seems the only world. 
Then we have the inner or soul realm, the world of 
internal organisms and active forces, which though 
invisible to outward sense, is an everywhere present 
reality. This is the realm of the occult, in which the 
spiritual ether or inner atmosphere, is the medium of 
inward vibration and communication. It is the world 
not only of those internal organisms and active forces 
connected with outward forms and phenomena, but 
also of all living beings who have finished their imme- 
diate connection with the outward world, and casting 
off the shell of materiality, continue their existence as 



70 THE WAY, THE TRUTH AND THE LIFE. 

independent and indestructible spiritual organisms in 
the soul world. 

In this realm, the human soul exists as an internal 
spiritual organism, as actually and fully while yet robed 
in flesh, as when finally disconnected therefrom. With 
this realm of internal realities, man is capable — as soon 
as his various faculties and powers become fairly indi- 
vidualized and established in functional activity— of 
coming into conscious communication through the 
awakening of what we have called the sixth sense, 
which is latent — when not active — in all men. Even 
some animals have given evidence of the possession of 
this sense. 

This sense is awakened, as before intimated, by the 
inward focalization of the outward senses, in which act 
the five become one all-inclusive inward sense, the 
spontaneous manifestation of which in so many indi- 
viduals — though not generally understood — has by com- 
mon consent been named a "sixth sense." When this 
inward focalization is effected, the soul can see, hear, 
feel, taste or smell the objects and things of the inner 
world, as perfectly, — but with a vastly wider range of 
activity — as in the most familiar and easy play of the 
senses on the plane of the outward. In the state 
of inward concentration the mind can accurately per- 
ceive, and read with absolute certainty the internal or 
real character, quality and condition of all persons and 
things to which its observation is directed. 



THE MICROCOSM AND MACROCOSM. 71 

Finally, within and behind the soul world, behind 
and above all personalities and things, is the inmost 
and eternal realm of the Divine, Impersonal and Abso- 
lute, the all-animating, sustaining Life and ubiquitous 
Presence of Deity, the infinite within, the sphere of 
inextinguishable Light, of ineffable Blessedness, and 
unutterable Beatitude of Being, — the kingdom of 
God. 

Man as a microcosm, is a re-production in miniature 
of the three-fold Macrocosm; a child of the infinite Fa- 
ther and Mother; the universe itself being a living 
organism, in which Wisdom and Love are con- 
joined in eternal Fatherhood and Motherhood, the 
life-giving, life-sustaining and directing power of all 
existence. 

The inmost life or spirit in man is, therefore, the 
specialization of the infinite Spirit or Parent Life in 
the soul of man as its offspring in organized activity, 
for the reproduction of the Divine Nature in children, 
capable of unfolding in this image and likeness, and so 
of entering into and dwelling in conscious commun- 
ion, fellowship and unity of life with the divine Wis- 
dom and Goodness. 

Thus man by virtue of his three-fold nature is vitally 
related to, and can enter into conscious communica- 
tion with the corresponding three-fold spheres of the 
great Macrocosm, around, within and above himself, 



72 THE WAY, THE TRUTH AND THE LIFE. 

of which he is a living part, each sphere being essen- 
tially reproduced and represented in him. 

Man in his inmost and essential life is one with 
God. In the combination of his faculties and func- 
tions which constitute his organism and form, he is a 
personal identity and individuality, and as such, dif- 
ferentiated from the Parent Life in the consciousness 
of this personality. 

This substantial organism of combined powers and 
functions, was a necessity for the establishment of a 
separate and distinct personal consciousness. The 
evident object, therefore, of the existence, develop- 
ment and perfection of the human organism, — be- 
ginning with the more external and ephemeral, 
and rising to the internal and indestructible, — is 
for the bringing forth and external embodiment of 
the attributes of pure Spirit, in the self-conscious 
personalities of men as children of eternal Love and 
Providence. 

It is the coming forth of that which is within and 
permanent, to dominate and use that which is without, 
for the development and perfection of the organism, 
and the extension of the sphere and dominion of the 
personal life. This constitutes true growth in man, in 
harmony with the divine and universal order. 

The human consciousness, however, being at first 
awakened only to the recognition of the outward world 
by the combined activities of the mental faculties on 



THE SUPREME POSSIBILITY. 73 

that plane, must be brought to the recognition, also, of 
this higher truth before the soul in the exercise of its 
freedom of choice and volition, can intelligently 
co-operate with the indwelling Spirit of the Father to 
this end. 

Man certainly has the inherent capacity, by virtue 
of his three-fold nature, not only to dwell in the out- 
ward world and become familiar with and possess its 
treasures, but also to step behind and within the veil 
of materiality, and master the secrets and possess the 
treasures of occult knowledge and power, and also to 
enter into communion with the master spirits of the 
ages who have attained victory, honor and immortal- 
ity in the world of mind. 

Infinitely more and above all else, is that supreme 
possibility — when man shall awake to its full recogni- 
tion and set his heart upon its realization — of entering 
through his inmost or spiritual nature, into conscious 
unity of life, and unfettered communion and fellowship 
with the Father ; and with the vast and mighty Broth- 
erhood of those who have risen into this conscious one- 
ness of life in God. 

Through this inward communion and fellowship, by 
thus partaking consciously of the One Supreme Life, 
he will bring the fulness of the Divine into every part 
of his being, and crown every power of mind and heart 
with its supreme attributes of wisdom, goodness and 
power. 



74 THE WAY, THE TRUTH AND THE LIFE. 

This will confer on him all the gifts of the Spirit, 
and clothe him with power to overcome and enter 
into his dominion and thus fulfill his destiny as a child 
of God. 

It was this experience that constituted the opening 
of the heavens — the sphere of the Divine — unto Jesus; 
and the descent and continuance of the Spirit upon 
him, — into and upon all the powers of his being. 
This is what is meant in the New Testament by 
"the gift of the Holy Spirit," This is "the promise 
of the Father, which," said Jesus, "ye have heard 
from me : for John indeed baptized with water, but ye 
shal be baptized with the Holy Spirit." 

This also makes clear the full significance of that 
promise of Jesus to his disciples: "Ye shall receive 
power when the Holy Spirit is come upon you, and ye 
shall be my witnesses," etc. Also, that statement con- 
cerning the Christ himself: "And Jesus returued in 
the power of the Spirit into Galilee : and there went 
out a fame of him through all the region round about." 
" He came into Galilee preaching " this very " gospel of 
the kingdom of God, and saying, The time is fulfilled, 
and the kingdom of God is at hand, repent ye," that is, 
turn about, "and believe in the gospel." "And Jesus 
went about all Galilee, teaching in their synagogues, 
and preaching the gospel of the kingdom, and healing 
all manner of sickness, and all manner of disease 
among the people. And his fame went throughout all 



APOSTOLIC EXPERIENCE. 75 

Syria : and they brought unto him all sick people that 
were taken with divers diseases and torments, and 
those which were possessed with devils, and those 
which were lunatic, and those that had the palsy ; and 
he healed them." 

This illustrates something of the nature of the power 
conferred on man by the Spirit, as exemplified in the 
personal experience of him who first preached it in all 
its fulness and significance. 

This was not to be the exceptional experience of the 
Christ, but was to be fulfilled in the experience of all 
his faithful followers and disciples. " These signs shall 
follow them that believe," etc. Through faith, and 
loyalty to him in his teaching and example, they were 
to do the works he did, and even greater. This at 
least was his positive assurance ; and its practical real- 
ization in Apostolic experience demonstrates both its 
truth, and its possibility for all. " And by the hands 
of the Apostles," we read, "were many signs and won- 
ders wrought among the people. * * * * And 
believers were the more added to the Lord, multitudes 
both of men and women. Insomuch that they brought 
forth the sick into the streets, and laid them on beds 
and couches, that at the least the shadow of Peter pass- 
ing by might overshadow some of them. There came 
also a multitude out of the cities round about unto 
Jerusalem, bringing sick folks, and them which were 



76 THE WAY, THE TRUTH AND THE LIFE. 

vexed with unclean spirits ; and they were healed, 
•every one." 

The cause of the decline of the gifts and power of 
the Spirit since Apostolic times, has already been 
noticed. 

In spite, however, of the paralyzing influence of a 
despotic ecclesiasticism, instances of a corresponding 
experience have not been wanting in the lives of a 
faithful few, through all the intervening centuries 
from that day to our own ; in which there are happily 
abundant signs on every hand of a revival of the Apos- 
tolic faith and spirit. Theological dogmatism and 
priestly arrogance are fast losing their hold on the 
mind of to-day, through the rapidly growing spirit of 
independent thinking on matters of religion, as well 
as the common affairs of life. 

Happily no theological belief, no intellectual train- 
ing, no attainment of occult knowledge is needed, as a 
preparation for "the gift of the Holy Spirit;" but the 
supreme desire of the heart to be at-one with the Fa- 
ther in spirit and purpose, the will to do his will, and 
complete his work in the personal life and the life of 
the race. 

Many have sought the gifts and power of the Spirit 
not for the honoring of the Father and the cause of 
humanity, in a righteous and consecrated life, but for 
personal ambition and the gratification of self-will. 
Indeed there is such a thing as self-will in the vaulting 



DELUSIVE FANATICISM. 77 

ambition and subtlety of the selfish spirit, asserting its 
oneness with God, but practically making self that one., 
The world has had and still has abundant illustrations; 
of such insane assumption and fanaticism in its would- 
be leaders. 

It has been said that this was the delusion and fanat- 
icism of him whom we have called the Christ. But it 
should be remembered that humility was the one. 
supreme characteristic of Jesus. That he ever sank his 
personality in the principle and the cause he gave 
himself in life and death to establish. While he 
claimed unity with the Father, it was first and last,, 
through the subordination of his own will to the will 
of the Father. " It is my meat to do the will of him 
that sent me, and to finish his work." 

In his deep and full recognition of the eternal 
supremacy of the Father, he sought through unre- 
served consecration to the cause of truth and right- 
eousness, to honor the Father's name and government 
in his life and work. " I can do nothing of myself," 
he said ; "the Father abiding in me doeth his work." 

The divine law of exaltation through humility, which 
he proclaimed, was fully exemplified in his own hum- 
ble and consecrated life. "Whosoever exalteth him- 
self shall be abased ; and he that humbleth himself 
shall be exalted." 

Because he gave himself in entire and unreserved 
consecration to the service of humanity in the name 



78 THE WAY, THE TRUTH AND THE LIFE. 

and spirit of the universal Fatherhood of God, and the 
divine Sonship and Brotherhood of mankind, making 
himself "servant of all." "God hath made this same 
Jesus both Lord and Christ." 

The ability to acquire deep truths and attain occult 
knowledge and power, is native to man as already 
shown, and will be further illustrated in another place; 
but when such attainment is turned to the promotion 
of self instead of the universal good-, sooner or later it 
will involve that self in utter defeat ; and the depth of 
the fall will correspond to the height of previous attain- 
ment. " For whosoever will save his life," or self, 
" shall lose it," but " whosoever shall lose his life for 
my sake and the gospel's, the same shall save it." 

Let every seeker after the higher life and its achieve- 
ments and victories, seek first the full baptism of the 
Holy Spirit, which is free and open to the weak and the 
strong, the lowly and the great alike ; laying down 
self-will that it may be merged into and become one 
with the universal and impersonal will of the spiritual 
life, which makes the interests and demands of the 
neighbor and self, one and the same. 

This will remove all liability of perverting any gift 
or power, through the selfish spirit, and by opening 
the consciousness to the in-dwelling light and power 
of God in the personal life, will lift the soul to the 
supremest height of conscious power and divine guid- 
ance, and enable it to bring all the faculties of its 



KEY TO SUCCESS. 79 

nature, external and internal, to their highest degree 
of perfection and activity. 

Having considered the law of permanent spiritual 
achievement, we will close this part of the subject by 
presenting the true key to the higher education and 
attainment it involves. 

The key to success in the line of all mental and spir- 
itual achievement, is control of the attention. 
The ability to concentrate and hold the attention upon 
any given point at will, and resist all diverting tenden- 
cies and desires, is an absolute necessity to high attain-, 
ment and rapid progress. Happily this is an art that 
all may acquire by resolution and persevering effort. 
The very practice itself is a wholesome and efficient 
mental discipline. 

The key to this acquisition, and its subsequent appli- 
cation to all future achievement, is Desire and Faith. 
Desire is prayer, and the only true and real prayer ; so 
that all men pray whether aware of this truth or not. 
It is simply a question of the prayer being wise or fool- 
ish; since all earnest prayer is, in a sense, and a very 
practical sense, answered. As a man sows so shall he 
reap, is an inevitable law, and every desire focalized in 
thought is a seed sown. 

As desire is prayer, so faith is the expression or exer- 
cise of confidence and trust. Hence an earnest desire 
focalized in thought with confidence and trust, that is, 
in the full assurance of its realization in experience, is 



80 THE WAY, THE TRUTH AND THE LIFE. 

the prayer of faith. And, " according to your faith be 
it done unto you," is the divine provision. " There- 
fore," said Jesus, " what things soever ye desire and ask 
for, when ye pray, believe that ye receive them and ye 
shall have them." 

The true basis for this confidence and trust, or " as- 
surance of faith," is the recognition of the supreme 
fact that every normal and legitimate desire or demand 
of our lives, is infinitely provided for in the Divine 
Economy, and will be fully met under the proper con- 
ditions. The law of demand and supply is as univer- 
sal as the law of gravitation, but like all laws, operates 
under and through established conditions. 

Some prayers belong to the realm of mental alchemy,, 
and are answered through the operations of the silent 
forces of mind and Spirit ; others belong to the sphere 
of external effort, and are answered only through such 
effort. In both cases it is human co-operation with 
divine law. The desire for physical healing, for spirit- 
ual illumination, pardon for sin and wrong-doing (ex- 
cept when against a fellow-being), when fully focalized 
in thought, with perfect confidence and trust in the 
supreme power within, is fully met and answered in 
the subtle alchemy of mind and spirit. The fulness 
and immediateness of the answer will correspond with 
the strength of the desire and the faith in which it is. 
focalized or expressed, 



PRAYER OF FAITH. 81 

" In God we live, move and have our being." The 
spirit, which is the inmost or essence of our being, is 
the focalization of God in us, and is, therefore, potential 
with his omninc energy and wisdom, to be evoked and 
called forth by the inward concentration of desire and 
confidence — the prayer of faith. "The prayer of 
faith shall save the sick, and the Lord shall raise him 
up ; and if he have committed sins they shall be for- 
given him." The power is of God, who "is able to do 
exceeding abundantly above all that we ask or think, 
according to the power that worketh in us," but the 
desire and faith, or personal co-operation, are with us. 

It is just as essential that we should put forth this 
prayer of faith for healing, or for spiritual illumina- 
tion, to secure the result, as it is that we should put forth 
the proper effort to secure food for the demands of 
nutrition, or for the supply of any other necessity. 
" If any of you lack wisdom, let him ask of God, who 
giveth to all liberally and upbraideth not ; and it shall 
be given him. But let him ask in faith, nothing 
doubting ; for he that doubteth is like a surge of the 
sea, driven by the wind and tossed." 

If the desire be for the healing of another, the exor- 
cising of an evil habit or enslaving appetite, the lifting 
of a deep sorrow or heavy burden from the soul of one 
that is cast down, the conversion of a sinner, the pro- 
motion of a humane enterprise, the moving of others 



82 THE WAY, THE TRUTH AND THE LIFE. 

to deeds of justice or benevolence, or the securing of 
any good by the moving of men and women to such 
impulses, etc., we have but to silently and intently 
focalize this desire with perfect confidence, upon the 
one supreme Spirit which embraces all, and is focalized 
in each, to secure this result. The spirit within clothes 
every true desire, when expressed in faith, with power 
to accomplish its end. 

All these things are within the sphere of a true men- 
tal and spiritual alchemy, and are readily effected by 
the silent and potent forces of mind and spirit, set in 
operation by earnest desire and faith. If there is a 
work for us to perform, whether by brain or 
muscle, the concentration of desire and faith upon the 
inward spirit, calls forth and fully endows us with the 
power and wisdom to accomplish the work. 

We should remember that every faculty and power 
of our being has its roots in the inward spirit, and so 
can take on a divine activity, that the central life and 
power of every faculty is spirit, and that spirit in man 
is so much of God in us. Whatever God does for us, 
therefore, he must do in and through the activities of 
his life in the functions of our own being, from the 
spirit within. Realizing this we shall not look out and 
away for a far-off God, but shall turn within and find 
him at the centre of our own being, our own essential 
life — an indwelling God. 



GOD WITHIN MAN. S3 

We have but to recognize this supreme yet simple 
truth, and to put forth our efforts and exercise every 
power, in full confidence of his strength to sustain us 
in every good word and work, to realize the fulness of 
that help. 

The spirit within us is the stored life and energy of 
God, to be liberated and brought forth into every fac- 
ulty and function of our being, through the concentra- 
tion of desire and faith upon it, which this understand- 
ing enables us to do. 

Whether it be for the illumination of the mind, the 
enlightenment of the moral sense, the healing of the 
body, or the clothing of our whole being with a super- 
human energy, for some extraordinary emergency or 
unusual work, the needed supply is ever ready in the 
spirit, or God within. 

If we realize that God is within our life by his spirit 
for this purpose, through our co-operation with him 
by desire and faith, and if we realize further, that with- 
out this co-operation, or by the indulgence of doubt or 
distrust, we shut this out, we can readily see that the 
whole matter lies in our own hands. 

Results will correspond with our recognition, desire 
and trust on the one hand, or ignorance, doubt and fear 
on the other. We limit the divine activity within us, 
■or in the functions of our life, by our doubts and fears, 
and open ourselves to, and call it forth in its fulness, by 



84 THE WAY, THE TRUTH AND THE LIFE. 

our desire and faith. Truly, " As a man thinketh in 
his heart, so is he." 

Thought is of the head, but desire is of the heart ; 
and desire is the motive power of the life. Thought is 
awakened by desire, and may become either its servant 
or its master; and desire in turn may be awakened by 
thought. 

Desire is the prompter of all effort, and " as a man 
thinketh " and desires, so will be his effort. His appli- 
cation and perseverence will be in proportion to the 
strength of his desire and faith, or confidence of final 
success. However strong the desire, if he indulge in 
doubt of his ability to succeed, and think only of fail- 
ure, his effort will be correspondingly inefficient, and 
the result a failure, 

As a man's thinking in his heart determines the result 
of all his efforts, the importance of the cultivation and 
exercise of faith, as enjoined by the Master, cannot be 
over-estimated. 

The true basis for this faith is the understanding 
and realization of the supreme truth, that through true 
mental co-operation, the spirit within clothes every 
normal desire and its legitimate efforts with divine 
power of attainment. " Have faith in God," who ope- 
rates in man only in and through the spirit within 
him, " and nothing shall be impossible unto you," was 
the positive affirmation of the Christ. Hence, also, the 



THE CHRIST METHOD. 85 

importance of training the desires of the heart for the 
true riches. " For where thy treasure is, there will thy 
heart be also." " Keep thy heart with all diligence ; 
for out of it are the issues of life." "Ye cannot serve 
God and Mammon." 

The concentration of attention in desire and faith, 
upon any legitimate object, is the key to all achieve- 
ment and attainment. The realization in thought of 
the potential energies of the human spirit, and the 
concentration of attention, desire and faith, in the 
appropriate effort to bring them forth in the develop- 
ment of a God-like life and character, is the true work 
of a child of God. " Be not therefore anxious, saying, 
What shall we eat ? or, What shall we drink ? or, 
Wherewithal shall we be clothed? For after all these 
things do the Gentiles seek ; for your heavenly Father 
knoweth that ye have need of all these things. But 
seek ye first his kingdom and his righteousness ; and 
all these things shall be added unto you." 

The method of education and attainment adopted 
by the world, is external and sensuous ; but the meth- 
od introduced and successfully practiced by the Christ 
and his Apostles, was internal and spiritual. 

The absolute mastery of the external and physical 
can be attained only by first securing the supremacy 
of the internal and spiritual. " Seek first the kingdom 
of God," etc., which is this spiritual supremacy. 



86 THE WAY, THE TRUTH AND THE LIFE. 

God, as pure Spiritual Being, is the Supreme Power 
and arbiter of the Macrocosm, and rules it absolutely 
from within. So man as the child of God must come 
to the realization of his own spiritual being, and rule 
from within, before he can become the absolute master 
and arbiter of the microcosm — to which he is appoint- 
ed. " Ye therefore shall be perfect as your Father in 
heaven is perfect." 



ELEMENTS OF CHRISTIAN THEOSOPHY. 



That "God is," and that he "is Spirit"; and that 
man is the direct offspring of God, and, therefore, in 
his essential being spiritual and divine, is the root 
proposition of Christian Theosophy, from which all its 
deductions concerning the life, powers and destiny of 
man are drawn. 

" God is Spirit," not a spirit — an individuality among 
other individualities — but Eternal and Primordial 
Substance and Being, omniscient, omnipotent, omni- 
present, and as such both Personal and Impersonal. 
As impersonal Being he is the original self-existent sub- 
stance of Life, Intelligence, Goodness and Power, from 
which all existence and subsistence are derived. As Di- 
vine Personality he is the illuminating Presence and 
sustaining Power of all conscious Being, the eternal, 
all-embracing Ego, Consciousness or I AM of the uni- 
verse, holding unceasing vigilance and care over all 
his dependent creation ; a Providence and Economy 
which is absolute and perfect, wanting nothing, so 
that not a sparrow can fall nor a single hair perish, 
without his knowledge and care. 



88 THE WAY, THE TRUTH AND THE LIFE. 

The recognition and realization of this truth is indis- 
pensable to a true understanding and progress. With- 
out this understanding, man, as a rational and morally 
responsible being, could not intelligently co-operate 
with the divine Providence to promote in himself that 
perfection which belongs to him as a child of God. 
*' Ye therefore shall be perfect as your Father in heaven 
is perfect." 

This recognition of the supremacy and absolute per- 
fection of the Father, and the consequent subordination 
and dependence of his human children,tend to induce in 
man a true spirit of humility and self-abnegation. Only 
through this spirit, the Christ assures us, can he rise to 
the realization of divine fellowship and mastery. 

This paradoxical law of divine realization for man — 
the yielding up those things which seem to constitute 
his life on the subordinate and outward planes of his 
being, that he may find his true life in oneness with the 
divine life, is based upon the recognition by man of 
the absolute perfection of the divine wisdom, and the 
relative imperfection of his own, which leads him to 
choose to do the Father's will instead of his own, 
because he believes in and trusts the Father's perfect 
wisdom and goodness. He need not believe it right 
merely because the Father wills it, but he does need to 
believe the Father wills it because it is right. This is 
genuine faith in God, and prompts to that obedience 
to his righteous law of life which serves to unite the 



ELEMENTS OF CHRISTIAN THEOSOPHY. 89 

free life of man with God, and exalt him to the full 
realization of his destiny as a child of God — absolute 
supremacy in the Father's kingdom. 



GENESIS OF MATTER. 



If we accept the Christian affirmation that in God 
we live, move and have our being, we must admit that 
all being exists in him alone, and that its manifold 
forms are so many modes or conditions of spir- 
itual manifestation. Hence that which we call 
matter, and which in its primordial condition is invis- 
ible and impalpable substance, may be considered as 
the precipitation or condensation, so to speak, from 
their original etherealized condition in Spirit of the 
elements from which the material universe is formed. 

Thus matter may be regarded as a mode or condi- 
tion of spiritual substance, made visible and tangible 
to sense for the specific ends and purposes of creation, 
but capable of returning to its original, invisible and 
impalpable state in Spirit when these ends shall have 
been accomplished. " For the invisible things of him 
since the creation of the world are clearly seen, being 
perceived through the things that are made, even his 
eternal power and divinity." " For the things which 
are seen are temporal [temporary states of being] ; but 
the things which are not seen are eternal." 



90 THE WAY, THE TRUTH AND THE LIFE. 

CREATION. 

Creation may be denned as the thought of God dif- 
ferentiating itself into the innumerable forms which 
constitute creation. Man is the ultimate of this differ- 
entiation, having the potential attributes of the 
Father. 



THE HUMAN EGO AND ITS EVOLUTION. 

The Ego of man is the I Am of self-consciousness 
existing in organic relations with the material orders 
beneath him, and the spiritual ranks above him. In 
proportion, therefore, as this ego becomes absorbed in 
the things of the outward world, and the purely phys- 
ical sense of life, does the soul become mundane, con- 
scious only of the outward world as it appears to the 
sensuous vision, and deems it the only reality. 

On this plane of consciousness, the indwelling divin- 
ity is limited in its manifestation or organic expression, 
to the purely sensuous sphere, and the soul or self-con- 
scious personality becomes imprisoned in the body, 
and held in bondage to flesh and sense. That which 
was made and designed for service, becomes the master 
through the voluntary servitude of the real master 
himself. 

On the other hand, as man awakes to the recogni- 
tion of his spiritual nature, and becomes absorbed in 



ELEMENTS OF CHRISTIAN THEOSOPHY. 91 

the eternal realities of spiritual being, he becomes con- 
scious of the life of God in which he is insphered, and 
thus of his own inherent divinity and essential iden- 
tity of being, with the Father. Through this opening 
of the spiritual consciousness and understanding, he 
merges into light, freedom and power. The soul then 
asserts its supremacy, achieves its emancipation from 
the limitations of flesh, sense and the animal or purely 
sensuous life, and rises into the glorious liberty of a the 
sons of God. 



BODY, SOUL, SPIRIT, 

AND THE RELATION OF THE HUMAN EGO TO THE DIVINE EGO. 

As the informing, animating and sustaining life of 
the soul is pure Spirit, the physical body is constructed 
by, and held in this life of the soul around the inde- 
structible spiritual organism as a medium of communi- 
cation and contact with the outer world, while the soul 
is acquiring its primary education and discipline in 
the school of the senses. The body and its senses be- 
come subordinated to the soul and its service just in 
proportion as the soul itself comes to realize its true 
relation to them. 

The human soul is a self-conscious spiritual identity, 
endowed with rational, moral and inspirational pow- 



92 THE WAY, THE TRUTH AND THE LIFE. 

ers, being differentiated from, yet existing in, the Di- 
vine Being. 

The pure spirit which animates and illumines the 
soul, is the focalization or inshining radiance of the Di- 
vine Consciousness — "the bright Effluence of bright 
Essence increate" — which, when realized by man brings 
him into unity with the Father. "Surely there is 
Spirit in man and the inspiration of the Almighty 
majveth intelligent." "Know ye not that ye are a 
temple of God, and that the spirit of God dwelleth in 
you ?" 

" Thus, the soul is the ego of the body, the spirit is 
the ego of the soul, and God is the Ego of the spirit." 
These three are one, one in nature, and should be one 
in fact or consciousness, The perfect wisdom and 
goodness of the Father rule the spirit, which being 
always at-one with God, is the true light and guide 
of the soul. " The true light, which lighteth every man 
coming into the world." 



THE DUALITY OF MAN, 

AND HIS RELATION TO THE WORLD WITHOUT AND THE WORLD WITHIN. 

The material body, in which the soul is individual- 
ized and differentiated from the Father, is begotten 
and transmitted through human parentage on the 
plane of animal generation, and consequently is subject 



ELEMENTS OF CHRISTIAN THEOSOPHY. 93 

to the law of the animal life. Hence the organic 
senses, tendencies, and limitations of the external man, 
are the proper subjects of external education and 
discipline. But the internal and real man, the soul 
itself with its divine possibilities, as already intimated, 
is the direct offspring of God, and, therefore, the subject 
of a divine education under the inspiration and 
guidance of the' Father. 

The birth of the soul into its first consciousness of 
personal existence is, however, within the sphere and 
on the plane of the senses. Hence in this primary- 
condition it is conscious of purely physical sensations 
alone. But as it unfolds, there come to it vague but 
positive intimations of a possible condition of conscious 
activity vastly transcending the limitations of the 
senses. These super-sensuous hints and impressions 
kindle inextiuguishable aspirations in the soul after a 
higher freedom and supremacy, and happy is that man 
whose faith and hope in a higher condition of being, 
lead to practical efforts for its attainment. f'For he 
that seeketh findeth," are the words of inspired wisdom 
and authority. 

The permanent awakening of the soul to this higher 
spiritual consciousness, or the spiritual sense of being 
constitutes the second or spiritual birth, referred to by 
Jesus in his conversation with Nicodemus, by which 
man comes into a full realization of his divine sonship 
and transcendent possibilities. 



94 THE WAY, THE TRUTH AND THE LIFE. 

THE PERMANENT BASIS OF CONSCIOUSNESS, 

AND THE TRUE EDUCATION IT SUGGESTS. 

The first object then, of all true education should be 
to establish the conditions whereby the spirit may 
enlighten and rule the soul and the soul in its spiritual 
consciousness and supremacy rule the body, and so the 
perfect will of the Father be done on earth as it is in 
heaven. In this way only will the true education and 
destiny of man on earth be achieved. 

The evolution of the human ego as it emerges from 
the conditions of materiality on the plane of animal 
life, is step by step up the successive stages of an ever- 
opening and expanding consciousness. These success- 
ive heights of consciousness to which the soul is lifted 
by its unfolding life, are not outward, as at first it may 
appear, but inward. Through them the soul attains 
higher and still higher altitudes of vision and compre- 
hension of the outward, until it reaches the central, 
divine and permanent ego, and conscious unity with 
the Father. 

From the first motions of the personal life at the 
dawn of conscious being, it is in reality the central, 
spiritual or divine ego unfolding from within, as the 
organic conditions of brain and body yield to its trans- 
forming and perfecting power, and become more and 
more fitted to give expression to its attributes of intel- 
ligence, affection, aspiration, and worship. 



ELEMENTS OF CHRISTIAN THEOSOPHT. 95 

In this process of soul development, the Father is 
forever giving himself to his children, and seeking 
through their own consent and co-operation to repro- 
duce himself in them. 

As fast as they feel and obey the influence of his 
spirit, does he work in and through them " both to will 
and to do of his good pleasure." 

While the personal sense of permanent being, which 
forms the basis of self-consciousness, must proceed from 
the central and divine indwelling life, the immediate 
consciousness is the product of the combined activity 
of the various faculties of the soul. But, as the phys- 
ical senses are the avenues through which the impres- 
sions of the outward world flow in to awaken the psy- 
chic functions of the brain, and the senses themselves 
are based in the animal life, the influence of the ani- 
mal nature is more sensibly felt on the plane of pri- 
mary self-consciousness, than the inward spirit to which 
it stands as a resisting power. 



THE LIMITS OF HUMAN RESPONSIBILITY. 

The sphere of self-consciousness and volition, is the 
true sphere of personal responsibility, because there is 
within it conscious freedom of choice in the mode and 
direction of the personal activities. Man is at liberty 
to turn within and receive and follow the leading of 



96 THE WAY, THE TRUTH AND THE LIFE. 

the spirit, or free to yield to the solicitations of the ani- 
mal nature. 

Every man is conscious of these apparently con- 
flicting tendencies of his nature, and that his choice 
entails personal responsibility. He feels a sense of 
defeat and degradation when he has yielded to the ani- 
mal against the protest of the spirit. He feels also a 
sense of dignity and noble achievement when through 
spiritual inspiration he has subdued and overcome the 
clamor for personal indulgence and won a victory over 
his lower nature. Thus is verified the Apostolic state- 
ment that the flesh lusteth against the spirit and the 
spirit against the flesh, and the fact of personal respon- 
sibility vindicated in the universal experience of 
mankind. 

The only pathway to human achievement or true 
development and progress, is therefore disclosed to the 
personal consciousness of men, the truth of which 
universal experience is a perpetual confirmation. This 
highway of holiness is entire consecration to God and 
personal co-operation with his Spirit in the inward life, 
in overcoming the resistance of the animal and the 
physical, bringing them into complete subjection to 
the soul, and perfecting the body as an organic instru- 
ment for the higher activities of the soul, in the work 
of achieving complete mastery over all environments. 

This emphasizes the importance of the early and 
proper training of the human will in the supreme les- 



ELEMENTS OF CHRISTIAN THEOSOPHY. 97 

son of life, obedience to and co-operation with estab- 
lished laws. The Master himself attained his trans- 
cendent life, and achieved his marvelous victories 
through this perfect obedience to the divine voice 
within. He said of himself, " It is my meat to do the 
will of him that sent me, and to finish his work." In 
this he stands as " the way, the truth and the life " for 
all men. Each man has thus to finish the Father's 
work in and through himself, by this personal co-ope- 
ration. 

In this way man gains the mastery not only of his 
own physical organism, but may measurably control 
the phenomena of the outward world by which he is 
environed. Thus is fulfilled the purpose of the Father 
in his existence, as reflected in the inspired vision of 
the writer of Genesis, as previously quoted. 



Final Analysis cf the Human Constitution. 

In this analysis of man as " Spirit, soul and body," 
authorized by St. Paul the Christian Hierophant, we 
recognize the Spirit as the indwelling, informing and 
sustaining energy of life, or the creative, enlightening 
and redeeming power of God in the Life. 

That which we call the soul is the organic personali- 
ity, or that combination of psychical organs and powers, 



98 THE WAY, THE TRUTH AND THE LIFE. 

differentiated from, yet existing in the Divine Being, 
and whose co-ordinated activities constitute the 
self-conscious and pre-conscious personal life. 

The physical body is the external counterpart and 
material envelope of the spiritual organism, derived 
from the outward world, woven into and held around 
the indestructible spiritual form by the indwelling and 
divine energy of life, as a flexible covering and organic 
instrument through which the soul comes in contact 
with and handles the grosser elements of the physical 
world, while acquiring its earthly education and 
discipline. 

The physical senses and the organic functions of the 
animal life previously unfolded and perfected, serve as 
a matrix for the deposit and individualization of the 
human powers; something as the mineral kingdom 
preceded and became a matrix for the seed-germs, and 
the evolution of the vegetable kingdom. The unfold- 
ing attributes of the human soul, therefore, were not 
evolved from the animal nature and the sensuous life, 
but were involved and potential in the divine germs of 
faculty and function as deposited direct from the Fa- 
ther into the animal life as a matrix. 

The soul being the real organic man, destined to an 
endless career of unfolding life and progress, the body 
is but its first necessary material tenement or house, to 
be cast off when the soul itself, with its ethereal body, 



ELEMENTS OF CHRISTIAN T1IEOSOPIIY. 99 

is ready to leave its chrysalis state and rise into the 
spiritual spheres. 

The symmetry and beauty of the spiritual body at 
the dissolution we call death, corresponds to the degree 
of spirituality the soul has attained at the time of this 
separation; and the physical body is, in an important 
sense, an index to the inward development, becoming 
grosser or more refined, according to the corresponding 
state or condition of the soul itself. 

Remembering that what we call matter is but a tem- 
porary mode or condition of spiritual substance or ele- 
ments, the spiritual body may be thought of as com- 
posed of the ethereal elements which, in a grosser 
form, enter into the composition of the physical body. 
These may be condensed direct from spirit, or appro- 
priated from the spiritualized elements of the physical 
body. Indeed, both of these sources undoubtedly con- 
tribute to it, the nucleus being deposited from the pri- 
mal fountain of Spirit, and the elaboration and perfec- 
tion of the organism being brought about by the union 
of both. 

Hence it is not difficult to imagine a time coming in 
the evolution and development of the spiritual life of 
the race, when the physical body itself shall become 
so refined, and transmuted into the etherealized condi- 
tion of spiritual substance, as to become one with the 
inward and permanent body of the soul, and, like that 
of the Christ and others of sacred history, pass from 



100 THE WAY, THE TRUTH AND THE LIFE. 

the outward plane of existence without dissolution, 
through a glorious translation, into the spiritual realms 
of light and immortality, the eternal and beatific home 
of the "spirits of just men made perfect." This would 
be but the carrying forward and culmination of the 
process by which the whole organic world has been 
built up from the earliest crude forms of the vegetable 
and animal kingdoms, to its culmination in the mar- 
velously complex and finely tuned organism of the 
human bod}^ 

Mineral substance is transformed into vegetable sub- 
stance by the vital chemistry of vegetable life, the veg- 
etable into animal tissue by the higher chemistry of 
animal life, and both vegetable and animal substance 
into the finer tissues of the human flesh, by the still 
higher chemistry of human life. Why, then, may not 
the yet higher chemistry of spiritual life, or human 
life on the plane of the spiritual, carry this process of 
transformation forward, in the ultimate transmutation 
of the physical into a spiritual body ? Would this be 
anything more than the quickening and concentra- 
tion of the process daily going on in the human organ- 
ism, by which the most highly spiritualized elements 
of the physical body are incorporated into the permanent 
spiritualized body of the soul ? High inspired author- 
ity testifies that " the last enemy that shall be destroyed 
is death," and death in the sense of absolute destruc- 
tion, is possible only to physical form. 



ELEMENTS OF CHRISTIAN THEOSOPHY. 101 

The decay of a single physical organ, the amputa- 
tion of a limb, or the dissolution and casting off of the 
entire body, does not change or affect in the least the 
spiritual body or the soul's organic powers, as these are 
independent of and in no way subject to the laws and 
conditions of the material world, and have only a tem- 
porary relation to that world. 

While the spiritual organism gives form to the phys- 
ical body and its organs, it is itself formed from within 
by the flowing forth and embodiment in spiritual sub- 
stance of the ultimate elements and principles that 
inhere in spirit per se. As such it is a living, inde- 
structible organism, with an inherent capacity for an 
endless unfoldment of being from the infinite within 
toward the comprehension and mastery of the infinite 
without. It has, therefore, the ability to appropriate 
to its use all the without that is essential to its own 
progress as an organic personality, beginning with the 
elementary form of the physical body, and the possible 
transformation or transmutation of its ultimate ele- 
ments into the spiritual body itself. 



THE ORDER OF HUMAN EVOLUTION. 

In the individualization and evolution of the human 
soul and its various powers, life and physical organiza- 
tion precede sensation, as sensation precedes intelli- 



102 THE WAY, THE TRUTH AND THE LIFE. 

gence and volition, and with these, gives birth to con- 
sciousness. Consciousness is the permanent registra- 
tion of the degree or level which the evolution of the 
soul's powers has at any time reached. The first con- 
sciousness of life therefore was of a purely animal 
existence, or life in the senses; then followed the higher 
consciousness of personality and moral accountability, 
a sense of existence and responsibility, distinct from 
and vastly transcending the highest possible level of 
the brute creation. With the unfolding and expan- 
sion of this consciousness, came also a dim foreshad- 
owing of a still higher possible range and level of con- 
scious life, out of which should spring the thought of 
personal immortality on a more spiritual plane of 
being. 

With the evolution of the latent functions of the 
spirit in the superior faculties of the soul, will dawn 
the higher spiritual consciousness, and the assertion of 
the inmost or divine Ego in man, God manifest in the 
flesh. 

Just as the automatic instincts of the animal life 
prefigured the higher volition and understanding of 
man, so the reason and conscience prefigure the intu- 
itive wisdom and goodness or divinity of the spiritual 
nature which these powers of the soul shall take on 
through spiritual illumination, when the soul awakes 
to its divine possibilities, and in the exercise of its 
moral freedom, turns to the true source of its life, light 



ELEMENTS OF CHRISTIAN THEOSOPHY. 103 

and power— the kingdom of God which is within. 
Says a popular writer : 

" In the common every-day existence, the soul is 
like one standing with his back to the light, who con- 
templates the shadows of objects and supposes them to 
be real. The conceptions of the actual truth are, nev- 
ertheless, not entirely extinguished. The higher 
nature may be asleep, but there are dreams." 

Yes, dreams, but the dream is the assumption that 
the changing and evanescent phenomena of the mate- 
rial world are the only reality, when in very truth 
these are but the shadows of the real and permanent 
kingdom of being, which is spiritual and eternal. 

Awaking first to consciousness in the sphere of the 
senses, man even after the birth of the higher con- 
sciousness, which comes with this unfolding of the 
reason and moral sense, is prone to linger and cling to 
the outward and physical world as the only reality ; 
while the inspiration, intuition, and ideals of the spirit, 
which ever and anon, flash upon the soul, he regards 
as shadowy, visionary and unreal. 

Again the writer already quoted says : 

"The moral nature, however, which renders us con- 
scious of right and wrong, is no more an emanation of 
the corporeal organism, nor has it any bestial antece- 
dent. A stream may rise no higher than its fountain. 
The mind has its perception of justice in it, as an 
inheritance from the world of absolute justice. Be- 
ing of an essence kindred, and even homogeneous 
with the Deity, it has its home in that world, and is 



104 THE WAY, THE TRUTH AND THE LIFE. 

capable of beholding eternal realities. Its affinities 
are all there, and it yearns, even amid the seductions 
of sense and material ambitions, for that nobler form 
of life." 

The Apostle Paul, in accord with many seers and 
spiritual philosophers, refers to man in his entirety as 
a three-fold being — "spirit, soul, and body." Says 
Ireneus : 

" There are three things of which the entire man 
consists, namely : Flesh, soul and spirit ; the one, the 
spirit, giving form ; the other, the flesh, receiving form. 
The soul is intermediate between the two ; sometimes 
it follows the spirit and is elevated by it, and some- 
times it follows the flesh and so falls into earthly con- 
cupiscences." 

Says Origen : 

" If the soul renounce the flesh and join with the 
spirit, it will itself become spiritual ; but if it cast itself 
down to the desires of the flesh, it will itself degenerate 
into the body." 

Says the late Prof. Crocker, in his summary of Pla- 
tonic psychology : 

" Thus the soul as a composite nature is on the one 
side linked to the eternal world, its essence being gen- 
erated of that ineffable, element which constitutes the 
real, the immutable, and the permanent. It is a beam 
of the eternal Sun, a spark of the Divinity, an emana- 
tion from God. On the other side it is linked to the 
phenomenal or sensible world, its emotive part being 
formed of that which is relative and phenomenal. The 
soul of man stands mid-way between the eternal and 



ELEMENTS OF CHRISTIAN THEOSOPHY. 105 

the contingent, the real, and the phenomenal ; and as 
such it is the moderator between, and the interpreter 
•of both." 

It is evident from the very nature of God, and of the 
human soul, that God can be found and known by man, 
or be revealed to him, only in and through the spirit 
that is in man ; because the spirit in man is the divine 
ego, and the only interpreter of God. It is the cen- 
tralization or focalization of God in man, therefore the 
only direct avenue through which a manifestation or 
revelation of God is possible to the soul. 

The physical universe is but the shadow or external 
and symbolic representation of the spiritual universe. 
Hence until we recognize God in and through the 
spirit that is our own inmost being, and see him as the 
supreme and eternal reality of universal being, we have 
not found and do not know the truth of the universe 
itself, nor of our own being. " Except a man be born 
of the spirit, he cannot enter into the kingdom of God." 
That is, except the consciousness and the understand- 
ing of being are begotten of the spirit, and not — as in 
the external state of man — of the senses, he can neither 
see nor enter into the reality of being, termed in the 
Scripture the eternal life. "And this is life eternal to 
know" (understand, be concious of) "thee, the only 
true God, and Jesus Christ, whom thou hast sent." 

" But as it is written, Things which eye saw not and 



106 THE WAY, THE TRUTH AND THE LIFE. 

ear heard not, and which entered not into the heart of 
man. 

" Whatsoever things God prepared for them that love 
him. 

" But unto us God revealed them through the Spir- 
it: for the Spirit searches all things, yea, the deep 
things of God. * * * * Now the natural " (sens- 
uous) " man receiveth not the things of the Spirit of 
God ; for they are foolishness unto him ; and he can- 
not know them, because they are spiritually judged. 
But he that is spiritual judgeth all things and he him- 
self is judged of no man." 

The Apostle Paul, like his Master before him, evi- 
dently spake that which he knew from experience, and 
testified of that which he had seen, with the opened 
eyes of the spiritual understanding. "Every man's 
words who speaks from that life," says' Emerson, "must 
sound vain to those who do not dwell in the same 
thought on their part." Says another: "They only 
truly worship in whom something responds to the 
divine and comprehends it." 

Says the quaint Iamblichos : 

" In the contemplation of blessed spectacles, the soul 
reciprocates another life, is active with another energy, 
goes forward as not being of the order of men on earth; 
or, perhaps, speaking more correctly, it abandons its 
own life, and partakes of the most blessed energy of 
the gods." 

Says the great apostle again, " Ye are not in the 
flesh but in the spirit, if so be that the Spirit of God 
dwelleth in you." That is, in the consciousness and 



ELEMENTS OF CHRISTIAN THEOSOPHY. 107 

understanding which constitutes the man proper. So 
Emerson says : "The simplest person, who in his integ- 
rity worships God, becomes God." 

The secret of God, or of knowing and entering into 
his perfect life, is for man to recognize his actual pres- 
ence in the inward spirit which constitutes the real 
life and light of the soul, and seek unity therewith. 
The fact that a few of our race, while yet in the body, 
have thus found and become one with the Father, 
demonstrates its possibility for all. Such " have powers 
and energies as well as spiritual and moral excellencies, 
infinitely superior to those of common men." "They 
are the spiritual in whom is developed the divine 
nature, who are born from above, the intelligent who 
intuitively know the truth and are free, who are in law 
and therefore above law, who are a law to themselves, 
and therefore cannot sin." 

Says the Perfect Way : 

" The object set before the saint is so to live as to 
render the soul luminous and consolidate with the 
spirit, that thereby the spirit may be perpetually one 
with the soul, and thus eternize its individuality. For 
individuality appertains to the soul, inasmuch as it 
consists in separateness, which it is the function of soul 
substance to accomplish in respect of spirit. Thus, 
though eternal and immaculate in her substance, the 
soul acquires individuality by being born in matter 
and time ; and within her is conceived the divine ele- 
ment which, divided from God, is yet*God and man." 

" God is spirit, or essential substance, and is imper- 



108 THE WAY, THE TRUTH AND THE LIFE. 

sonal, if the term person be taken in its etymological 
sense, but personal in the highest and truest sense if 
the conception be of essential conciousness. For God 
has no limitation. 

'* Spirit is essential and perfect in itself, having nei- 
ther beginning nor end. Soul is secondary and per- 
fected, being begotten of the spirit. Spirit is the first 
principle and is abstract. Soul is the derivative, and 
is, therefore, concrete. 

" The essential principle of personality — that which 
constitutes personality in its highest sense — is con- 
sciousness, is spirit ; and this is God. Wherefore the 
highest and innermost principle of every monad is 
God. But the primary principle — being naked essence 
— could not be separated off into individuals, unless 
contained and limited by a secondary principle. This 
principle — being derived — is, necessarily, evolved. 
Spirit, therefore, is projected into the condition of mat- 
ter in order that soul may be evolved thereby. Soul is 
begotten in matter by means of polarization ; and 
spirit, of which all matter consists, returns to its essen- 
tial nature in soul — this being the medium in which 
spirit is individualized — and from abstract becomes 
concrete ; so that by means of creation, God, the One, 
becomes God, the Many." 

In the present consciousness of a large portion of the 
human race, the animal and the human blend, while 
in many the animal largely predominates, and in but 
few is the higher spiritual or God-consciousness recog- 
nized at all ; and when recognized as such, it is even 
then too often thought to be only for the chosen few, 
the seers, apostles and prophets of the race. 

Nevertheless, these stand as beacon lights, pointing 



ELEMENTS OF CHRISTIAN THEOSOPHY. 10£ 

the way for all to follow, and at the same time are 
demonstrations of the possibility for all, that is of the 
spiritual nature in all waiting recognition and devel- 
opment. The supreme head of all these sons of God, 
who stood upon the very summit of this divine realiz- 
ation, says to all the brethren of his race, " I am the 
light of the world, he that followeth me shall not walk 
in darknes, but shall have the light of life." "Verily, 
verily I say unto you, he that believeth on me, the 
works that I do shall he do also ; and greater than 
these shall he do, because I go unto the Father." 

Thus the actual unfolding of man is from within 
outward — evolution — while his apparent growth is 
from the plane of the animal without, inward to the 
spiritual. Hence when man comes to recognize the 
higher possibilities of his being, and discovers that 
these are to unfold from within, he will cease his vain 
and useless struggles after emancipation through exter- 
nal, arbitrary and vicarious means and measures, and 
turn to the radiant centre of divine light and power 
within, and, uniting with the Spirit, rise to the con- 
sciousness of oneness with God through the Spirit. As 
he thus emerges into the light of the God-conscious- 
ness, he attains that spiritual supremacy and personal 
mastery which this consciousness imparts. 

It is only through personal attainment of spiritual 
supremacy and identification of life with God, that 
man is raised above the power of temptation, and so^ 



110 THE WAY, THE TRUTH AND THE LIFE. 

above the possibility of sin and disease, because only- 
through this supremacy the animal nature and the 
body itself become also transformed by the spiritual 
life to which they are thus conjoined, and in which 
they are thus held. " Because the creature itself also 
shall be delivered from the bondage of corruption into 
the glorious liberty of the children of God." 

By the loss or want of the true understanding of his 
being, the attention, thought and desires of man are 
confined so fully to the external and sensuous condition 
of life, that he is brought into bondage thereto, and 
becomes the subject instead of the master of his mate- 
rial environments. Out of this dominance of the law 
of the animal and sensuous life over that of the spirit- 
ual in him, comes all the sin, sickness, vice, crime, 
violence, despotism, poverty, ignorance and supersti- 
tion which have cast their hateful shadow over an oth- 
erwise beautiful world 

So shall the true understanding of his being and 
destiny enable man to achieve his spiritual emancipa- 
tion and banish forever from our world the darkness 
and suffering of sin, sickness and every form of evil, by 
enthroning the light of truth, and the power of love in 
the personal and social life of all mankind. Then will 
God's kingdom have come and his will be done on 
earth as it is in heaven, in the realization of the divine 
Sonship and universal Brotherhood of man in the eter- 
nal Fatherhood of God. 



The Law and Rational Basis 



Mental and Faith Healing Practically Considered. 



That " all manner of disease and all manner of sick- 
ness," even in their apparently most hopeless forms 
and phases were healed by a purely mental or spirit- 
ual influence or action, under the ministry of Christ 
and his Apostles, is believed by thousands. Accord- 
ing to the record, these experiences of healing were 
not exceptional, but were a matter of common and 
daily occurrence. In the majority, if not all the cases, 
the restoration was immediate; not progressive or 
gradual. 

That many cases of disease in its various forms pro- 
nounced utterly hopeless by good medical authority, 
have been cured in our own times by a purely mental 
or spiritual process, thousands of reliable witnesses are 
ready to testify, amongst which are plenty of those 
thus restored. Some have been immediate and ap- 
parently miraculous, while a much larger per cent, 
have been gradual, some slow and others remarkably 
rapid, yet all absolutely healed. Some of these were 



112 THE WAY, THE TRUTH AND THE LIFE. 

healed apparently in direct answer to prayer, others at 
the shrine of some canonized saint, or the touch of 
some saintly relic, or from the water of a blessed and 
sacred spring, etc., and come under the head of prayer 
and faith cure ; and others still by a direct proeess of 
what is very properly called mental treatment, under 
the various schools of "Mental Healers." Numerous 
failures occur under the efforts of all these various 
branches of modern Faith and Mental Healing. As 
no tabulated reports are given of the proportion of suc- 
cess and failure, the relative success of the different, 
methods cannot be accurately given. 

So far as our own observation extends, these seem to 
be about equally divided. There are certainly remark- 
able successes as well as failures with them all. One 
fact, however, is established beyond dispute, a fact of 
great significance and importance. Cases absolutely 
beyond the reach of medical skill, and pronounced incur- 
able by the highest medical authority, have been cured 
under these various methods, and in so short a period 
as to have all the appearance of the miraculous. These 
modern instances confirm the probable truth of the 
record of the Christ and Apostolic Healing. They cer- 
tainly demonstrate the action of a law and principle, 
by which such perfect results are possible through a 
porfect understanding and application of the law and 
principle involved. 

That the religious opinions held by the healer or 



BASIS OF MENTAL AND FAITH HEALING. 113 

the healed has nothing whatever to do with the result, 
save so far as they serve to stimulate faith, is demon- 
strated by the fact that equally good illustrations occur 
under nearly every form of religious belief ; and some 
under no religious belief at all. 

That these remarkable results are effected through 
the operation of some law of mental action as universal 
as the existence of the human mind, whether this law 
be understood or not, is obvious to all rational think- 
ing. Jesus, whose success was absolute, never failing 
in his effort, so far as the record goes, recognized this 
by ascribing the marvellous cures wrought under his 
hands to the exercise of faith. "Thy faith hath made 
thee whole," was a common remark to the one healed. 
He doubtless understood this law, the secret of which 
is found in his doctrine of Faith. 

The majority of those healed by the " Prayer Cure," 
or " Faith Cure," believe it to have been the result of 
a miraculous interposition of divine grace, though 
some believe it to be the result of a powerful impres- 
sion of the mind upon the vital processes under the 
influence of faith awakened by a religious experience. 

The law and conditions of this mental action have 
already been briefly pointed out in a previous chapter, 
and will be considered from another standpoint in 
this. 

The founder of the modern school of " Metaphysical 
Healing," Dr. E. P. Quimby, of Portland, Me., a 



114 THE WAY, THE TRUTH AND THE LIFE. 

remarkably successful practitioner, believed that he 
had discovered the true secret and law of all mental 
healing. This secret was, the non reality of disease 
itself. He believed that he had discovered and dem- 
onstrated (by his success based on this discovery) that 
what men called disease was wholly a delusion of the 
mind; that in the nature of things there could be no 
disease, hence that to discover the fact of this delusion 
in one's self, or to awaken another to the recognition 
of it, is to utterly banish disease or error from the life. 
This is essentially the working basis of the purely 
" Metaphysical " method. 

Whether disease be a delusion of the mind or a fact 
of actual experience, that it is often cured by a certain 
positive attitude of mind, induced by an aceptance of 
this doctrine, is itself a demonstration of the power of 
mind to overcome and banish the apparent disease 
from the body. 

Whether this doctrine be a satisfactory explanation 
of the law on which the results are based, each must 
decide for himself. One thing is certain, — it is the 
attitude of mind and not the doctrine, that secures the 
result, though the doctrine, when accepted, may bring 
about the attitude of mind which effects the cure. It 
is that supreme state of mind which Jesus termed 
Faith, and emphasized so fully. As this doctrine can- 
not readily be brought into universal acceptance, if a 
more satisfactory basis can be presented which can be 



BASIS OF MENTAL AND FAITH HEALING. 115 

very generally accepted, and by which this attitude of 
mind can be more widely and generally induced, will 
it not be wise and prudent to adopt and apply it, until 
at least something still more comprehensive and per- 
fect is presented ? Such a basis we seek to present in 
this chapter. 

Without discussing the reality or non-reality of the 
physical world, it has, at least, the appearance of a past 
and present reality ; and in this chapter we will accept 
the appearance for the fact. 

Disease we will define as a disturbed or deranged 
condition of vital action, to which all phj'-sical organ- 
isms, whether of plant, animal or man, are liable under 
abnormal conditions, and which in animals and men, 
often causes great suffering and distress. To remove 
the disturbance and restore the balance of harmony 
in the vital processes, is to remove the disease and 
restore the health of the sufferer. 

There is an inherent tendency in the principle of 
life in all organisms, whether of plant, animal or man, 
to spontaneously react against the disturbance, recover 
the lost balance, and in case of injury to the organs 
or tissues, either from disease or accident, to heal 
and restore the injured parts. This takes place in 
plants, the same precisely as in animals and man, and 
therefore is independent of mental action one way or 
the other. It is the spontaneous and automatic action 
of the healing function of life itself. 



116 THE WAY, THE TRUTH AND THE LIFE. 

In plant and animal the process of healing and 
recuperation is always gradual ; never immediate nor 
instantaneous, yet may be hastened or hindered by 
external conditions. The influence of external condi- 
tions is the same also upon the healing processes in 
man. But the active influence of mental states upon 
the vital processes, and especially upon the healing 
function of life, is very great and may be made almost 
absolute. Fear which engenders distrust and despond- 
ency, is the one demoralizing mental state, and faith, 
which gives assurance, confidence and trusting expect- 
ancy, is the one restoring and sustaining mental state. 
The problem of mental influence on health and dis- 
ease is involved in these two opposing states. 

The functions of life as manifeet in the processes of 
growth, repair, and reproduction, are spontaneous and 
automatic, and exist and operate independent of thought 
and mental influence, the same in man as in the plant; 
but where mind exists and is active, as in man, with 
free powers of choice and volition, it becomes the most 
direct and potent power, to disturb the vital pro- 
cesses and induce disease, or to sustain them in their 
highest vigor, and so prevent or cure disease. It is 
through this direct influence of mental states over the 
vital processes, that immediate healing occurs so often 
in man, while it is always gradual in animals and 
plants. 

It has been demonstrated, however, that the human 



BASIS OF MENTAL AND FAITH HEALING. 117 

mind is capable of affecting the vital processes and the 
springs of life in animals and plants, by the concen- 
tration of attention in desire and faith upon them 
also to this end. The law and conditions of exercising 
this influence were illustrated in a previous chapter. 

The "Metaphysical" theory starts out with the 
assumption, that all supposed bodily conditions, 
whether of health or disease, are wholly the reflection 
of mental states, and therefore that the mind, and not 
the ho&y is the only proper subject of consideration and 
treatment. 

While the mind is capable of inducing nearly if not 
quite all forms of disease, it obviously cannot produce 
a sliver in the flesh, nor mangle the body as from a rail- 
road disaster, or other external catastrophe ; neither do 
all bodily derangements originate in mind any more 
than do injuries from accidents, etc. In cases of dis- 
ease or injuries, however, from external and physical 
causes, the mind is just^ as potent in quickening the 
restoration and healing action of life, as though the 
disease itself originated in mental disturbance. 

With these explanations we may proceed to consider 
the physical as well as the spiritual basis of healing 
through mental action and supremacy, without being 
misunderstood. Our object is not to discuss theories 
as such, pro or con, but to consider the one law operat- 
ing under all these theories ; for as Spirit and Life are 



118 THE WAY, THE TRUTH AND THE LIFE. 

one, there can be but one law of health and healing 
though many conditions may be involved. 

There is but one power of healing, and that is lodged 
in the life of the individual ; the same in plants and 
animals as in man. This power may be disturbed and 
its normal action prevented by various influences and 
conditions, and by the operation of the same law it 
may be quickened and reinforced by the appropriate 
influences and conditions. 

On the recognition of this principle all medical and 
hygienic measures are based, whether they be v ise or 
foolish. Mental or Faith healing is but the substitu- 
tion of mental therapeutics for the external measures 
of the other schools, medical and hygienic. 

If, as we think, it has been fully demonstrated in expe- 
rience, the mind itself in its various states and moods, 
is the most potent agent known, in its direct influence 
upon the vital processes of the organism in which it is 
manifest, either to exalt or depress, derange or restore; 
then the mental therapeutists are destined sooner or 
later to supplant all other schools. 

Every honest experimental effort in this direction 
should be encouraged ; not opposed and ridiculed, as 
is too apt to be the case, from the stand-point of time- 
honored traditional bigotry and error, set with a flint- 
like prejudice against all advancing innovations. 

It is hardly possible to introduce an error under the 
head of mental therapeutics, so absurd in its nature, or 



BASIS OF MENTAL AND FAITH HEALING. 119 

disastrous in its results, as many which have been 
taught in the name of science, and indorsed and 
cherished by all the most popular medical colleges of 
the world. 

The one strong feature of the " Metaphysical " school 
is its full recognition and positive affirmation of the 
absolute supremacy of mind over all supposed physical 
laws and conditions. This is practically true, and 
hence a truth of supreme importance. But the mind 
even in this supremacy, must operate in obedience to 
certain established laws and conditions. Through 
ignorance it is itself brought into bondage even to 
physical conditions, and is liberated only through 
enlightenment. It can assert and maintain its free- 
dom only as it understands and obeys the law of its 
freedom and supremacy. 

Faith is the attitude of mind which crowns it with 
supreme power, but there must be a rational and 
demonstrable basis for the exercise of this faith. Faith 
is not credulity nor a blind adherence to creed and 
dogma, nor acceptance of any arbitrary authority what- 
ever. This is superstition. True faith is perfect confi- 
dence and trust in the unvarying operation of recog- 
nized and established laws. 

The economy of the universe is perfect, being estab- 
lished in divine harmony and order which is universal 
and complete. The law and conditions of mental 
supremacy are a part of this order and cannot be 



120 THE WAY, THE TRUTH AND THE LIFE. 

ignored or violated with impunity. The action of 
mind is not exempt from law. The faith which crowns 
the mind with its supreme authority and power must 
be based upon a full understanding and practical 
application of the law of this supremacy. This law was 
undoubtedly recognized by Jesus, and also by his im- 
mediate followers. 

The opening of the spiritual understanding, by the 
bringing forth of the spiritual nature in man, discloses 
this law and its conditions so clearly to the mind, that 
it is enabled at once to assert and achieve its suprema- 
cy, as illustrated in the Christ and Apostolic experience. 
But if absolute supremacy be a possibility of mind in 
its relation to the physical body, then the law of that 
supremacy is established in the nature and constitu- 
tion of things, and is a subject of intellectual discov- 
ery and understanding ; and thus understood becomes 
the rational basis for the intelligent exercise of faith. 

The specific processes for the development of intu- 
ition, and the opening of the spiritual understanding 
through which final and complete supremacy is 
attained, will be considered further on. At present we 
are to consider the determining facts of the organic 
world as seen from the standpoint of external observa- 
tion and study. 

It will be found that a careful study of these leads up 
to the certain and necessary recognition of the rightful 
and legitimate supremacy of the mind over the body, 






BASIS OF MENTAL AND FAITH HEALING. 121 

and discloses the law and conditions of that supremacy. 
The practical application of the principles involved in 
this discovery, will be the special subject of another 
chapter. 



LIFE AND ITS CHARACTERISTICS. 

The first great fact which attracts our attention in 
the outward world, as of primary significance to our 
subject, is the manifestation of life. If we seek for its 
origin in material conditions, we are baffled from the 
very start. Throughout the history of its development 
on our planet, there is not a single fact to show 
life to be the result of chemical action, or of any com- 
bined activity of the forces of the inorganic world. 
Carefully conducted experiments have dissipated for- 
ever the dream of its spontaneous generation. Every- 
where life is begotten of life, and so far as human 
research has gone, life only can beget life, and we are 
forced to recognize it as the manifestation of a power 
above and behind all the elements, forces and condi- 
tions of the material world. 

Light, heat, magnetism, electricity and chemical 
affinity were all active upon our globe ages before life 
appeared, and when life came a new kingdom was 
born, and a new world of marvelous possibilities opened 
into being. 



122 THE WAY, THE TRUTH AND THE LIFE. 

Life everywhere is now the one supreme energy of 
the world, to which all other forms of force are subser- 
vient, and though we may not absolutely define its 
nature and origin, we must accept its transcendent 
nature as a fact. The unfolding developments of the 
organic world, from the simplest structures of the veg- 
etable and animal kingdoms up to the noblest and 
most complex, are a complete demonstration of this. 

Life is an omnific energy, and is not the product of 
organization, but is itself the organizing power. Its 
very first manifestation is the conversion of inert mat- 
ter into living substance, in which its creative power is 
manifest. 

Before life appeared upon the globe, matter existed 
in an unorganized state. The nearest approach to 
organization was crystallization ; but there was no life 
in crystalline bodies. We know nothing of life from 
the external standpoint of observation, save as it is 
manifest in organic structures ; and here it is manifest 
in the processes of growth, repair, and re-production ; 
an entire reversal of the processes of the mineral 
kingdom. The formation of earth, rocks, metals, crys- 
tals, etc., is the result of precipitation or deposit and 
aggregation of like elements ; while the living struc- 
tures of the organic world grow and unfold from with- 
in, by the appropriation and assimilation of elements 
from without. The inert elements of the inorganic 
world become transformed and incorporated into the 



BASIS OF MENTAL AND FAITH HEALING. 123 

substance of living organisms by the vital chemistry 
and economy of life, losing the characteristics of min- 
eral substance and passing into the elements of veget- 
able or animal tissue. 

Again, just as the forces of the inorganic world were 
active on our globe, ages before life was manifest, so 
life itself appeared and was active in the transforma- 
tion of matter and the building up and perfection of 
organic structures in the vegetable and mineral worlds, 
ages before conscious mind appeared in a living organ- 
ism to look out upon, observe and study its phenom- 
ena. Indeed the development of the vegetable and 
animal kingdoms were the necessary preparation for 
the bringing forth of a structure suitable for the individ- 
ualization and establishing of the powers of conscious- 
ness, thought and volition, or concrete mind, in organic 
function. Even then such organism had first to be 
built up and prepared as an organic instrument for 
mind by the automatic or involuntary functions of the 
pre-conscious life. 

Again we repeat : the developed animal nature was 
as much a necessity for the deposit and evolution 
of the strictly human powers of mind and soul, as' was 
the mineral kingdom for the deposit of the seed-germs 
and the evolution of vegetable life. The previous 
development of the vegetable and animal kingdoms, 
was also necessary to prepare the world as a fit abode 



124 THE WAY, THE TRUTH AND THE LIFE. 

for man, when the fulness of time should come for his 
advent. 

The purely physical functions of life, that is, of 
growth, repair and reproduction, — by which all phys- 
ical organisms, including the human body, are built 
up, sustained, healed, and reproduced, — are wholly 
automatic, and belong to the sphere of what may be 
called the involuntary and pre-conscious life ; since it 
comes to full activity prior to the evolution of mind 
or the appearance of consciousness and volition. Life 
thus far is purely vegetative, and practically the same 
in plant, animal and man ; the vegetable kingdom 
being wholly included in its sphere. 

All that we know of life up to this point, is through 
the observation of these functions, which are always 
present and spontaneously active in individual organ- 
isms, wherever life is manifest; that is, construction, 
re-construction, and healing; and therefore can never 
be separated from life in organic structures. The exhi- 
bition of energy without these functions and processes 
would not be life. It is these functions in activity 
which constitute life in its primary manifestation. 

The physical functions of life which were first mani- 
fest in the simplest forms of the vegetable and animal 
kingdoms, thus remain and become more fully unfold- 
ed and established as we ascend the scale of being 
from the earliest plants and animals to man. By the 



BASIS OF MENTAL AND FAITH HEALING. 125 

very exhibition of these functions in the transforma- 
tion of inorganic substance into the organic, and the 
building up thereby and repair of living structures 
prior to the advent of organic thought and volition, 
the absolute supremacy of life as such over the mate- 
rial elements it uses for this purpose, and therefore 
over the organism it constructs, is fully demonstrated.. 
" Is not the life more than the food, and the body than 
the raiment ?" 

If, previous to the advent of thought and conscious 
volition, through its purely automatic and physical 
functions, life had not absolute supremacy over matter, 
taking from the inorganic world its elements as need- 
ed, and returning them when they had served their 
purpose, the organic structures which constitute the 
vegetable and animal kingdoms would have been an 
utter impossibility. The very existence of these king- 
doms stands as an unanswerable demonstration of the 
absolute supremacy of life over the elements it uses 
and the organisms it constructs through its purely 
automatic functions ; and this independent of thought 
and volition in the organisms. Matter being thus sub- 
ordinate to the supreme energy of life, and completely 
subject to the transforming power of its vital chemis- 
try, the consideration of its essential character and ori- 
gin is unnecessary to the practical development and 
application of this doctrine of the supremacy of life. 



126 THE WAY, THE TRUTH AND THE LIFE. 

THE DETERMINING PRINCIPLE OF LIFE. 

In the study of life and its characteristics, as mani- 
fest in the building up of the organic world, we find it 
to be the operation of a creative energy that takes 
hold of and transmutes inert matter into living sub- 
stance, out of which it constructs the various organs 
and tissues essential to living bodies. 

We see it converting the elements it uses for this 
purpose, into the infinite variety of substances which 
are found in the organic world, and constructing the 
innumerable variety of forms which constitute the liv- 
ing bodies of plants, animals and men. 

Its power to transform matter from one form of sub- 
stance into another in the building of organic struc- 
tures, and endowing them with life, distinguishes it 
from all other forms of force, and demonstrates its ori- 
gin to be above and behind the material world. 

The question next arises, what determines the infi- 
nite variety of substance and form into which this 
higher energy is continually converting the elements 
of the material world ? This leads to the observation 
and recognition of another universal fact of especial 
significance to our subject. 

We find a specific germinal principle of life, endowed 
with individuality of character and function, behind 
the force of life in all living organisms, which directs 
its operation and determines the character of the 



BASIS OF MENTAL AND FAITH HEALING. 127 

organism. From this central controlling principle 
which constitutes the soul of the organism, radiates the 
transforming energy of that vital chemistry of life, 
which weaves the unfolding structure into the pattern 
or ideal furnished by the essential characteristics of 
this principle, or indwelling soul. 

The correspondence between the organic structure 
and the character of its controlling principle of life, is 
always unvarying and complete. We can with unfail- 
ing accuracy determine by the outward form, the char- 
acter of the germ or soul of any plant or animal with 
which we are familiar, and also the form, in turn, by 
the character of the germ. The wheat germ never pro- 
duces anything but the wheat stalk, and the multi- 
plied reproduction of itself in grains of wheat, and so 
of corn and every other form of life. 

A variety of seed may be planted in the same soil, 
at the same time, and be subject to precisely the same 
care and conditions, and from the very same elements 
the controlling principle or soul of each builds up a 
structure for itself exactly corresponding with its own 
character and quality of being, and thus differing from 
the others both in form of structure and character, and 
quality of substance thus created. This important 
fact, with the law and principle it involves, is universal 
and without exception throughout the whole range of 
organic structures from plant to man. 

The one supreme energy of life is doubtless the 



128 * THE WAY, THE TRUTH AND THE LIFE. 

same in all, but the central controlling principle of life, 
or soul of the organism, differing in each, directs this 
force with automatic accuracy and skill in the con- 
struction of a form exactly corresponding with its 
own characteristics and necessities. 

These observations establish beyond all question 
two great universal facts and principles, which it is of 
the utmost importance that man should understand 
and practically apply in daily life, as they are calcu- 
lated to secure his highest well-being. These are, first : 
the absolute supremacy of the one universal life-force 
over the material it uses in the building up, maintenance, 
repair and healing of living bodies ; and, second : that 
this living energy which operates with automatic accu- 
racy and certainty in any direction it is turned, is 
entirely subservient to the demands of the soul of each 
organism, whether of plant animal or man, and hence 
that the characteristics of the indwelling soul, whether 
a conscious entity or not, determines both the quality 
of organic substance, and the form of structure it shall 
have. 

The soul of every organism, even before the appear- 
ance of consciousness and volition, is the architect of 
that body, and its inherent characteristics form the 
pattern into which the life-force, which is the builder 
thereof, weaves the structure. This is true of the very 
lowest and simplest organisms, as well as the highest. 
Shall not then the soul of man, endowed with con- 



BASIS OF MENTAL AND FAITH HEALING. 129 

sciousness and power of intelligent choice and volition, 
become, when fully enlightened, the absolute master 
and supreme arbiter of his own being, including his 
body and its environments? The question in the 
face of these universal and supreme facts is its own suf- 
ficient answer. 

Man is the culmination of all that preceded him in 
the organic world, hence the essential characteristics 
of the forms of life which preceded him are of necessity 
represented in him, in connection with the higher 
attributes of humanity which lift him infinitely above 
and separate him from them by an impassable gulf, 
and make of him another and distinct order of being. 

Soul, with its living energy, as? we have seen, is not 
the product of physical organism, but the originator 
and creator of organism, each living body of plant or 
animal being but the external embodiment, in form 
and function, of its indwelling and controlling princi- 
ple of life, which being above and behind materiality, 
is the expression of that which is spiritual and trans- 
cendent. 

The human soul being endowed with the nobler 
attributes of the rational, moral and inspirational pow- 
ers which make man a progressive being, with power 
of intelligent choice and volition, embraces within the 
sphere of its activities, not only the involuntary and 
automatie functions of the pre-conscious life, but the 
higher functions of consciousness and volition. 



130 THE WAY, THE TRUTH AND THE LIFE. 

The involuntary functions of the soul build up and 
sustain the body as an organic instrument for the 
higher activities of the rational, moral and inspira- 
tional or spiritual powers, while the true growth and 
development of man consists in the unfolding and per- 
fection of these higher powers, of which the external 
and physical organs are but the instruments of service 
in their relation to the outward world. 

As a stream can rise no higher than its source, this 
coming forth of consciousness and volition in man, as 
the culmination of the rising stream and unfolding 
development of life in the organic world, is itself a 
demonstration of an original sphere or realm of intelli- 
gence and life, within and behind the world of form 
and phenomena, as the source from which he sprang ; 
and for this we have no better name than Spirit, — and 
Spirit is God. 

Since the constitution of the human soul is progres- 
sive in its nature and character, and its higher powers 
are but the organic evolution of the attributes of spir- 
itual and absolute being, their development and train- 
ing should give him intelligent control and actual 
mastery of all his physical relations and environments. 
If this be true, a practical knowledge of his own con- 
stitution, spiritual, as well as physical, will certainly 
enable him to achieve this mastery. 

Man being the ultimate of creation and the highest 
form of organic life possible to our planet, and stand- 



BASIS OF MENTAL AND FAITH HEALING. 131 

ing thus at the head of the organic world, he is by 
nature and position its rightful lord and sovereign. 
Though the last to be brought forth, he becomes the 
first in position and importance, and by virtue of his 
progressive nature, he is to unfold and bring to per- 
fection in his own powers the supreme attributes of 
life and spirit, and thus become God-like in nature 
and character, a true son or complete re-production 
of God, perfect even as his Father in heaven is perfect. 

So in the development of the physical organism, the 
brain is the last organ to be brought forth under the 
automatic processes and involuntary functions of the 
pre-conscious life, but when completed and its func- 
tions established, it becomes the first in position and 
importance, the central, co-ordinating and controlling 
organ of the body. It thus receives impressions from 
all parts of the body and sends them to all parts, and 
being the physical organ of the free powers of con- 
sciousness and volition, the active states of the mind 
being centered in the brain are through the brain 
focalized upon the body, and of necessity affects its 
processes according to the character of the mental 
states. 

The human body, it is true, like those of plants and 
animals, is built up, sustained and repaired by the 
purely automatic functions of the involuntary life, 
which act spontaneously, and entirely independent of 
thought and volition, as perfectly in the idiot and 



132 THE WAY, THE TRUTH AND THE LIFE. 

plant as in the most intelligent man ; as perfectly 
when will and consciousness are asleep as when awake 
and active. The intimate relation which exists, how- 
ever, between the brain and the organs of vitality, and 
the corresponding relations between the voluntary and 
the involuntary powers of the soul, render it impossible 
that the active states of mentality being thus focalized 
upon the body, should .not affect for good or ill the 
automatic functions and processes of life. Hence the 
great importance, nay, the imperative necessity, of a 
practical understanding of the law of this relationship, 
and an intelligent self-control acquired by man, that 
through such understanding and control he may main- 
tain his health and vigor, and rise to the supreme 
heights of his power, perfection and mastery of being. 

As the kingdoms below man and the world without, 
are represented in him, when he has full control of the 
elements and forces of the animal and physical within, 
he will find himself in possession of 

THE KEY 

To the mastery of the animal kingdom, and the rude 
forces and elements of the world without. 

As the full-grown oak existed potentially in the germ 
of the acorn, so all the attributes and qualities that 
ever have been or ever can be brought forth in a living 
organism, existed from the first, latent in the pre-con- 
scious life of the soul of that organism. Hence all the 



BASIS OF MENTAL AND FAITH HEALING. 133 

higher powers of the mind and soul of man were from 
the first latent in his pre-conscious life, and furnished 
the pattern into which the automatic functions 
wove or constructed the body and its organs for 
their use. 

From this it will be readily seen, that if the mind 
while latent is thus influential in furnishing the model 
or pattern for the construction of its own physical 
organs, w T hen it at last wakes to conscious activity, it 
must exert a still more potent and direct influence 
over the constructive, re-constructive and healing pro- 
cesses of vitality, not only in its own organ, the brain, 
but the entire body. 

Hence, also, the soul in the exercise of its free pow- 
ers of consciousness and volition, must have a body 
exactly corresponding to its own ideal of what the body 
is or shall be. The ideal of the mind concerning the 
body and its limitations, is of necessity reflected upon 
the body, and forms the mold into which the automatic 
functions are continually reconstructing the new-form- 
ing tissue, and the human being, whether conscious of 
the fact or not, is actually making his outward man 
after and into the pattern furnished by his own mind 
and thought. Truly, " as a man thinketh in his heart, 
so is he." 

The preceding consideration of the determining facts 
and principles of the organic world ought to be suffi- 



134 THE WAY, THE TRUTH AND THE LIFE. 

cient to establish the following fundamental proposi- 
tions : 

First — That organic life, as a creative energy on our 
planet, preceded the evolution of mind in the order of 
manifestation. 

Second — That this pre-conscious life which built 
up the vegetable and animal worlds before man 
and mind appeared, is still the specific construct- 
ing, sustaining and healing energy of all living organ- 
isms, including the physical body of man, and ope- 
rates independent of concrete mind. 

Third — That this operative force of life has absolute 
power under proper conditions, over the material it uses 
and the organisms it constructs; i. e., it has power to 
convert the elements it uses into any kind and quality 
of substance, and to build up any form of structure 
required by plant, animal or man. 

Fourth — That each individual organism is endowed 
with a germinal controlling principle of life, which 
constitutes the soul of the organism, the special 
characteristics of which, form the ideal or pattern 
into which the automatic life-force weaves the body, 
and so determines the character and quality of the 
substance, and the form of the structure it shall 
have. 

Fifth — That when self-conscious mind, endowed 
with freedom of choice and volition, at length comes 



BASIS OF MENTAL AND FAITH HEALING. 135 

forth as in man, it has a controlling influence, and 
whether conscious of the fact or not, does exert that 
influence over the life-force in the constructive, re-con- 
structive and healing processes in its own physical 
instrument, the body. 

Sixth — That by the recognition of, these facts and 
the understanding of the law they involve, man may 
intelligently direct this creative energy of life to the 
construction of an organism to suit his own highest 
ideal and desire ; and if he make God's Ideal his own, 
it will be made absolutely perfect. 

Seventh — That when man has thus learned to specif- 
ically direct the force of life in the control of the elements 
in his own organism, and acquired the mastery of that 
organism, he may then accumulate power within him- 
self to master and control the elements and forces of 
the world outside himself ; but as this is to be acquired 
through co-operation with divine power, he can attain 
absolute control over himself and that which is below 
only by first becoming at-one with the Divine, which 
is within and above him. 

The direct and positive assurance of this divine pos- 
sibility, has not only been given by seer and prophet, 
but Nature herself has for ages, in the most suggestive 
manner, given the same hint. Right before our eyes 
this 



136 THE WAY, THE TRUTH AND THE LIFE. 

MIRACLE OF LIFE, 

The transformation of inert matter into the infinite 
variety of living substances of the vegetable and 
animal worlds, is perpetually repeated. We see the 
soul of each organism absolutely determining the 
character of its own physical structure, and when 
we come to man, we see the ideals, dominant con- 
victions and impressions of his mind, which consti- 
tute the practical faith of the soul, wrought out in 
his physical body and its conditions. Is it not time 
that attention be called to these facts, and men awak- 
ened to the study and understanding of the law of this 
mental influence over bodily states, that they may 
intelligently apply it to the abolition of disease, the 
preservation of health, and the complete perfection 
of man in all his organic conditions and relations? 

Herein is established the firm and rational basis for the 
exercise of an intelligent faith, and the construction of 
a demonstrable science of health and healing through 
mental supremacy. The power of the soul over the 
body is absolute. Man can, and actually does have 
the kind of body he himself has chosen, not by the 
temporary moods and fluctuating desires and resolu- 
tions of his soul, but by the prevailing ideals and 
convictions of his mind concerning the body and its 
limitations. 

The power of mental supremacy cannot be over- 






BASIS OF MENTAL AND FAITH HEALING. 137 

stated, nor its importance over-estimated. If true, it is 
certainly the most important truth for man to know in 
this world; because his health and well-being depend 
upon it, and his personal destiny is involved in it. 
The health and organic perfection of his physical body 
are thus actually within his own keeping. 

Herein is to be found the key to that great law of 
faith to which the Lord Christ attributed a practically 
omnipotent power. "All things are possible to him 
that believeth." " According to your faith be it done 
unto you." The whole being, psychical as well as 
physical, is embraced in the operation of this great 
governing principle — the molding power of the ideas, 
convictions, and faith of the soul. That this is true 
the foregoing considerations demonstrate in the 
abstract ; while the personal experience of every one 
who will carefullv observe and analyze the relation 
of his own dominant mental states to his prevailing 
bodily conditions, will confirm this abstract testimony. 

Men do not rise above the level of their own ideals, 
either physically, mentally, or morally ; neither will 
thej^ put forth effort to attain that which they believe 
to be beyond their reach ; accordingly the spontaneous 
activities of life within them are bounded by the meas- 
ure which they have set to their mental conviction 
and ideal of what that limit is or should be. " What- 
soever ye shall bind on earth [said the Christ], shall be 
bound in heaven ; and whatsoever ye shall loose on 



138 THE WAY, THE TRUTH AND THE LIFE. 

earth shall be loosed in heaven." Whatever we 
bind in the outward man by our thought, binds the 
operation of the inward life to it ; and whatever limit- 
ation we set to the development and activity of the 
soul by our own ideal, not only binds the operation of 
the indwelling spirit to that measure, but restricts the 
effort to attain it. 

Both the life of the body and the light of the soul 
spring from the spirit within, which is the Shekina of 
God's indwelling presence and power. Faith is the 
key that unlocks this store-house of God, and opens its 
exhaustless resources unto him who holds and uses 
this key. " Know ye not that ye are a temple of God, 
and that the spirit of God dwelleth in you ?" Thus 
the spirit, or God in man, is an inward fountain of 
infinite possibilities. Man limits the divine inspira- 
tion and activity in his soul, however, just as he limits 
the spontaneous and harmonious activities of life in his 
body, by the limitations he imposes from the standard 
he himself sets up. His ideal of to-day becomes his 
actual for to-morrow. Hence, if he gird the loins of 
his mind to-day and hold them so, he will find to-mor- 
row the loins of his body correspondingly girded. If 
fear and distrust concerning the body possess and hold 
the mind to-day, a corresponding physical demoraliza- 
tion will ensue to-morrow. Recognize the power of 
disease over the life in your own body, and you there- 
by give it this power. Deny the power of disease in 



BASIS OF MENTAL AND FAITH HEALING. 139 

the presence of that life, and you destroy its 
force, and set the restoring and healing power of life 
in authority. Recognize God as the potency of your 
life in soul and body, and you are thereby clothed 
with power to overcome and cast out inhisname every 
evil, and to dwell secure forever in the consciousness 
of his protecting power and providence. " In God we 
live, move, and have our being." He is therefore the 
life or inmost of our life, as he is the essential life of 
all things. The absolute Being of God, which includes 
within itself every form of life, admits of no possible 
imperfection. 

How, then, it will be asked, is disease or imperfec- 
tion possible in what we call our life, since God is that 
life, or our existence is only in his perfect life ? The 
answer to this seeming paradox is simple and inev- 
itable : 

THERE IS NO IMPERFECTION. 

What we call disease and death is the manifestation of 
a perfect law. The law or force of gravitation works as 
perfectly when a man walks off a precipice and is 
dashed to destruction, as when it enables him to per- 
form his proper work. 

So the law of God in the personal life and its auto- 
matic processes of vitality, works as perfectly when 
constructing and re-constructing the body into the im- 



140 THE WAY, THE TRUTH AND THE LIFE. 

perfect ideals or patterns furnished by the free powers 
of the mind, as when it constructs a perfect body after 
a perfect model. The law operates as legitimately 
also when taking on deranged action called disease, 
through the false or deranged habits of life which in 
our freedom of choice we adopt, as when it produces 
perfect health and symmetry of body. " Know ye not 
that ye are a temple of God, and that the Spirit of God 
dwelleth in you ? If any man defile the temple of 
God, him shall God destroy ; for the temple of God is 
holy [perfect], which temple ye are." The same law 
which when obeyed builds up and perfects, must of 
necessity, when violated, tear down and destroy. 
Without this power to obey or violate law, to interfere 
or to co-operate with God in our life, we should be mere 
automatons, without individuality or personal respon- 
sibility; having no share in the working out of our 
destiny, and no participation with God as our Father 
in his work within us, and so for as we are concerned, 
life itself would have no significance whatever. 

The tremendous responsibility which the conferring 
of this freedom upon us involves, is, nevertheless, 
attended with infinite advantage as well. For when 
we shall have fully and finally learned to observe the 
law of co-operation with the Father, in the working out 
of that unutterably grand and exalted destiny which 
he has designed and provided for us as his children, 
we shall enjoy the unspeakable satisfaction of a sense 



BASIS OF MENTAL AND FAITH HEALING. 141 

of our share in the achievement and victory won. 
The infinite goodness and wisdom of the Father is 
displayed in this : that, while having absolute power 
in himself, he should bestow this marvelous freedom 
upon his children, making them the arbiters of their 
own destiny, and through their own free choice, partic- 
ipants in his perfection and supremacy of Being. The 
further exhibition of his absolute wisdom and goodness, 
as well as the exhaustless resources of his providence, 
are seen in the provision made for the restoration and 
healing of all who through ignorance or perversity 
have become separated from his divine order, whenever 
they shall come to themselves and seek restoration. His 
gracious providence is also seen in the missionary 
spirit which his indwelling love enkindles in all who 
have awakened to a conscious, living communion and 
fellowship with him in spirit and in truth, prompting 
them to speak and labor for the awakening and rest©r- 
ation of the spiritually blind and fallen of their kind. 
It came to Paul in the personal appearance of the 
risen Jesus, in that remarkable vision while he was yet 
called Saul, and outwardly an enemy of Jesus. " But 
arise, and stand upon thy feet : for to this end have I 
appeared unto thee, to appoint thee a minister and a 
witness both of the things wherein thou hast seen 
me, and of the things wherein I will appear unto 
thee ; delivering thee from the people, and from the 
Gentiles, unto whom I send thee, to open their eyes, 



142 THE WAY, THE TRUTH AND THE LIFE. 

that they may turn from darkness to light, and from 
the power of Satan unto God, that they may receive 
remission of sins and an inheritance among them that 
are sanctified by faith in me." 
By the realization of the 

DIVINE IDEAL 

In the human body, as well as the soul, every imper- 
fection is cast out, and disease and deformity are 
rendered impossible. We are an actual part of his 
absolutely perfect life, because out of it we cannot 
exist. We are to consciously share or possess this 
life by simply recognizing it as ours, and being loyal 
to that claim. It is only through the admission of 
disease and imperfection in our bodies in thought, 
that either is possible to us. Cast out of the mind, 
by the higher and truer understanding of the perfect 
life in God, the thought of their possibility for the 
body, and we thereby destroy their power over us, 
since the body must of necessity represent the domi- 
nant convictions of the mind. 

If, before we have reached this understanding, the 
enemy has already found a lodgment through our fear 
of him and ignorance of this law, such understand- 
ing emancipates us at once from fear, casts out the dis- 
ease, and restores confidence and trust in the per- 
fect life of God in us, and when thus recognized it 
restores the health itself. This faith and trust in the 



BASIS OF MENTAL AND FAITH HEALING. 143 

perfect life of God, and the fulfillment of this law, 
brings us into conformity therewith, and makes it one 
with us and we with it : it leaves no place for disease 
in fact, nor for the recognition of its possibility in 
thought, since no disease or imperfection can exist, or 
at least remain in our life, except through our recogni- 
tion or permission of it. 

Experience has proved that by thus ignoring and 
positively denying the claim and power of disease to 
hold a place in this life of God in us, through our 
understanding of the divine supremacy and perfection 
of that life, we actually destroy its power and thereby 
cast it out in his name. 

If it be asked how this can apply to infants and other 
irresponsible persons, the reply is that individuals are 
bound up in the life of their families or communities, 
and the prevailing ideals or convictions of surrounding 
minds, directly affect for good or ill any individual 
that becomes the immediate object of their attention 
and solicitude. Especially is this true of infants and 
invalids, who are extremely sensitive to such influence. 
On this account many invalids have been actually 
forced into their graves through the blind fears and 
mistaken kindness of friends, who might have been 
saved through an understanding and practical or intel- 
gent application of this law. Let this understanding 
become universal in any community, and the confi- 
dence of that community thereby established in the 



144 THE WAY, THE TRUTH AND THE LIFE. 

permanent conviction of the absolute perfection and 
supremacy of life, and the potency of its healing and 
restoring power, and 

NO FATAL DISEASE 

Would be possible to a single member of such com- 
munity ; for, should one through temporary fear come 
under bondage, the faith and confidence of the com- 
munity would immediately restore his confidence and 
cast out the disease, and health would be the univer- 
sal rule. The voice of the people would in very truth 
be the voice of God. 

The principle involved in this law of health and 
healing for the body, applies with equal potency to the 
liberation and exaltation of the soul to its true position 
as the offspring of God, who is the only light or intel- 
ligence of the soul, as he is the only life and health of 
the body. The clear understanding of this great truth 
emancipates the soul from the thraldom and limita- 
tions of flesh and sense, by turning it from its depend- 
ence upon the mere light of the outward world — which 
is but reflected light — to the centre of divine radiance 
within, the inextinguishable light of consciousness. 
This emancipation opens and establishes the spiritual 
understanding and gives mental illumination, spiritual 
supremacy and personal mastery over all outward envi- 
ronments and relations ; because it makes our life and 



BASIS OF MENTAL AND FAITH HEALING. 145 

the understanding of it one with the Father's, by lift- 
ing it to the plane of the spiritual which is divine and 
perfect. Hence in the understanding and practical 
application of this great fundamental principle and 
law of life, lies the secret of health, healing and phys- 
ical perfection when applied to the body ; and the illu- 
mination of the mind, the exaltation and perfection of 
the whole man in spiritual supremacy and personal 
mastery when applied to the soul. This the Christ 
assures us was the immediate source of his own trans- 
cendent wisdom and power, and his promised experi- 
ence to all who should faithfully follow his example in 
making the realization of this kingdom of God and its 
perfect life the supreme end of their seeking. " He that 
followeth me shall not walk in darkness, but shall have 
the light of life." 

This divine realization, however, does not lead men 
as some have taught, to utterly ignore and deny the 
reality and value of the senses, and their proper train- 
ing in their own subordinate sphere. On the contrary 
we are assured by the Master himself, that our " Heav- 
enly Father knoweth we have need of all these things;" 
but by ceasing to make the things of the outward world 
and sensuous life the end and aim of our being, and by 
subordinating them to the development and perfection of 
the nobler powers of the soul, "all these things shall be 
added unto you." This promise of the Christ finds abun- 
dant confirmation in the testimony and experience of 



146 THE WAY, THE TRUTH AND THE LIFE. 

every great seer and genius of inspiration since the 
world began. 

Thus the absolute supremacy of life over its mate- 
rial organisms, and the elements of the physical world 
from which they are built up, demonstrates the spirit- 
ual origin and character of life itself; while the trans- 
cendency of its central, controlling principle in indi- 
vidual organisms, and especially the higher attributes 
of reason, conscience and spirituality in man, demon- 
strate the inherent divinity of the human soul, and 
therefore its transcendent possibilities and exalted des- 
tiny as the offspring of God — an organic receptacle of 
the Eternal Wisdom and Goodness. 



The Law and Principle 

— OF— 

Mental and Faith Healing Practically Applied. 



The fundamental principles of Health .and Healing 
through Mental Supremacy having been fairly consid- 
ered in a previous chapter, it is presumed that the stu- 
dent is now ready to consider their practical applica- 
tion to the development and perfection of organic pow- 
er, and the cure of disease in himself and others. 

The first condition of success in this ennobling sci- 
ence and art, is that attitude and disposition of mind 
termed faith. " All things are possible to him that 
believeth," said the great Teacher. This faith, to 
which the Master thus attributed such unlimited pos- 
sibility, as previously shown, was neither a blind credu- 
lity, belief in dogma, nor a careless indifference to 
results ; but an intelligent confidence and trust reposed 
in some person, principle or power, supposed to be 
trustworthy, with a positive expectation of correspond- 
ing results. As specifically applied by Jesus himself, 
it was a perfect confidence in God, and an unshaken 
trust in his providential order, which being accepted 



148 THE WAY, THE TRUTH AND THE LIFE. 

as perfect, is to be regarded as of necessity unchangea- 
ble. So that being once assured of an established law 
or provision of God in either the physical or moral 
world, we can rest assured of its spontaneous and per- 
fect working whenever or wherever the conditions of 
its promised results are complied with. This is the 
"rest" or "assurance of faith." This is also the essential 
and practical faith that lies at the bases of all genuine 
seience and art, the recognition of and strict compli- 
ance with established law. 

This is all that was essentially involved in the faith 
of the Christ and enjoined by him on his followers. 
Though his precepts and promises are widely regarded 
as resting wholly upon arbitrary authority, careful 
study shows them to be based upon the unalterable 
laws and principles of the physical and spiritual worlds, 
to both of which man stands related. " My teaching," 
he says, "is not mine, but his that sent me ; if any man 
willeth to do his will," complies with the conditions of 
his law and providence in these things, " he shall know 
of the teaching, whether it be of God, or whether I 
speak from myself." In these grand words Jesus utterly 
repudiates all arbitrary authority as vested in himself, 
and refers to the unalterable principles of the Father's 
government as the only basis of authority, as well as 
for the exercise of all genuine faith. In this he antic- 
ipated the practical working basis of all scientific 
research and experiment. Those people who ridicule 



ART OF MENTAL AND FAITH HEALING. 149 

faith work, should remember that society, government, 
education and the ordinary business of life, would be 
impossible without its exercise. The promises of God 
should certainly be as trustworthy as the promises of 
men; why then ridicule the idea of their acceptance ? 
"Have faith in God," in his unchangeable and perfect 
economy and providence, "and nothing shall be impos- 
sible unto you." 

Convince any intelligent man that God has provided 
and established in the very constitution of things, a 
universal law of healing and restoration from disease 
and injury, as sure in its operation as the well known 
law of gravitation, and you give him at once the basis 
of a practical, working faith. " Faith without works is 
dead." 

That such a law exists in the nature and functions of 
life has already been shown. This law is spontane- 
ously manifest throughout the whole organic world, 
from plant to man, whenever injury or disease occurs 
in living structures. The perfect basis then for an 
intelligent and practical faith, or a working confidence 
in this divine law of healing, is found only in the true 
conception and understanding of life itself, and the 
organic relations of consciousness and volition to its 
automatic functions in the human organism. 

The spiritual character and source of life, and its 
absolute supremacy over what is called matter, have 
been shown. Inert matter becomes living substance 



150 THE WAY, THE TRUTH AND THE LIFE. 

only as it is transformed and assimilated through the 
transcendent chemistry of organic life. The existence 
of the organic world is a perpetual demonstration of 
this supremacy. " Is not the life more than the food?" 
said Christ ; more than the material it uses for the 
building up and repair of organic structures? To the 
illuminated mind of Jesus, life was trie creative or con- 
structing, re-constructing and healing power of all liv- 
ing bodies. It was the manifestation of the indwelling 
and overshadowing presence, power, and providence of 
the Father, who "is Spirit" — ubiquitous being. God is 
the one all-embracing life. "In him we live, and 
move, and have our being." Things exist only as they 
are held in his life. He who attained the most com- 
plete transcendency of personal life, said : " I can of 
myself do nothing." "The Father that dwelleth in me, 
he doeth the works." The same is true of every man. 
Jesus recognized and understood this truth, and exer- 
cised the free powers of his soul in conformity with 
this understanding, and thus realized in personal 
experience the working out of the Father's perfect 
ideal life. 

Thus the life in every man holds within its myste- 
rious bosom the potency of God. It is therefore instinct 
with the divine energy and unerring skill of him from 
whom it proceeds. It is equally true that man, through 
moral freedom, reason, and volition, has the power to 
apprehend this truth, and in the exercise of free will to 



ART OF MENTAL AND FAITH HEALING. 151 

co-operate with the Father in the Ideal and purpose of 
his life, and thus either to actualize them in the full 
organic perfection of his being, or antagonize them 
and bring disease and deformity upon himself. This 
power of the human soul to obey or violate the law of 
life in its own organism, and thus affect- the results of 
its workings for good or ill to that organism, has already 
been fully shown. 

In the bestowment of this freedom of choice and 
action upon his children, the Father, by the very con- 
ditions of the gift, is bound to respect the choice they 
make. Hence it is that we practically bind God, or 
limit the activity and power of his life within us to the 
measure of our own thought and faith. Hence, also, 
the significant words of Jesus already referred to, 
" Whatsoever ye shall bind on earth shall be bound in 
heaven, and whatsoever ye shall loose on earth shall 
be loosed in heaven." "Ye therefore shall be perfect, 
as your Father which is in heaven is perfect." Hence 
we have but to recognize and co-operate with the Fa- 
ther in working out this perfect Ideal and provision in 
our life, to "be perfect even as he is perfect." 

With this understanding of the law and power of 
faith, we are prepared to confidently apply the princi- 
ple involved to the healing and perfection of the body 
as an instrument of the soul, and also to the exaltation 
and perfection of the soul itself. When the art of self- 
healing by this mental process is fully acquired, the 






152 THE WAY, THE TRUTH AND THE LIFE. 

ability to apply it to the healing of others, through the 
power we have of affecting their minds and bodies by 
sympathetic contact and thought transference, will 
be developed according to our natural aptitude or 
" gift " for such a work. Faith and courage are as con- 
tagious as fear and doubt. Faith and courage, in a pos- 
itive temperament, will always awaken and inspire the 
same feelings in others, even in the fearful and despon- 
dent. Abundant illustrations of this law in the com- 
monest affairs of every-day life, will suggest themselves 
to the reader. 

THE TRUE SECRET OF SELF-HEALING, 

And relief from pain by the purely mental process or men- 
tal co-operation with the healing power of life, lies in 
completely withdrawing the attention from the disease 
and pain, and concentrating it in perfect confidence 
upon the healing action of life in the affected organ or 
part. The more complete this transfer of the attention, 
the more immediate and thorough will be the relief 
and healing. One half hour's entire forgetfulness of 
the disease, induced in this understanding, absolutely 
suspends its action and establishes the healing. In 
order to effectually do this, there must be the clear 
understanding of the truth that the healing power of 
life in the suffering parts is supreme, and, therefore, 
always greater than the disease or hurt, and will imme- 
diately overcome the disease and restore the parts when 



ART OF MENTAL AND FAITH HEALING. 153 

thus mentally co-operated with. This is absolute truth, 
hut must be recognized and applied to be made true 
in personal experience. It should be remembered that 
the life-force is the constructing and controlling power 
of the organism, and therefore its healing and re-con- 
structing functions are of necessity equal to any possi- 
ble emergency of disease, obstruction or injury — where 
these have not reached the absolutely fatal point — when 
not weakened and interrupted by the fear and distrust 
of the mind itself. The supreme power of Faith to 
quicken, direct, and intensify the healing energy of 
life has already been shown and will be further illus- 
trated. 

It is a law of mind that " The concentration of atten- 
tion in one direction inevitably suspends it in other 
directions." It is also a law of sensibility, that when 
the attention is diverted from any sensation as of pleas- 
ure or pain, hunger or thirst — whether normal or 
abnormal — the sensation becomes thereby weakened, 
and when fully diverted, entirely suspended. Sudden 
news, whether joyous or sad, coming to a person in 
the enjoyment of a feast, if sufficient to absorb his 
attention, will arrest the appetite and completely take 
away all desire for food. This is equally true of the 
sensations of hunger, thirst and fatigue. Concentrat- 
ing and holding the attention upon any sensation or 
desire tends, on the other hand, to increase and inten- 
sify it. The recognition of the healing processes of 



154 THE WAY, THE TRUTH AND THE LIFE. 

life, and the concentration of attention in confidence, 
correspondingly quicken and intensify these processes. 
Hence as the concentration of attention in one direc- 
tion inevitably suspends it in all others, and diverting 
attention from sensation tends to weaken and suspend 
it, just in proportion as the attention in any given case 
is diverted from the disease and concentrated upon the 
healing action of the indwelling life, does it quicken 
and exalt the healing process on the one hand, and 
correspondingly weaken and suspend the action of dis- 
ease and mitigate suffering on the other. 

With this understanding, let any one of firm resolu- 
tion apply this principle to the various sensations of 
his body, whether of pain or pleasure, and especially 
to the morbid cravings of a depraved appetite, or even 
normal hunger, thirst, or fatigue, concentrating his 
attention upon the opposite of that which he is trying 
to suspend, and he will be surprised at the success of 
his experiment. In this way vicious habits, enslaving 
appetites, and abnormal desires of every kind are over- 
come, and a wonderful degree of personal control over 
the bodily sensations and functions is acquired. How 
many have lost the most intense toothache on their 
way to the dentist's, their whole attention being ab- 
sorbed by the dread of the dentist's chair — an illustra- 
tion of diverted attention. 

Through this law of 



ART OF MENTAL AND FAITH HEALING. 155 

SUSPENDING PAIN 
And the action of disease, by transferring the attention 
from them to the healing and tranquilizing power of 
life, suffering from burns, scalds and severe injuries, 
may be immediately arrested, inflammation wholly 
prevented if attended to at once, and lacerated parts 
when brought into juxtaposition promptly healed. 
This has been demonstrated over and again in the 
experience of the writer, and also with his students. 
In case of dislocated joints, broken bones, lacerated 
wounds, etc., surgical aid and mechanical replacements 
are of course required, but the vital process of healing 
being automatic, is instinct with a higher wisdom and 
skill than any medical interference can possibly have, 
and needs but co-operation by the attention, trust and 
confidence of the mind, to do its work promptly and 
perfectly. Those who have never thought nor experi- 
mented in this direction, have no conception of the 
marvelous influence which this mental co-operation 
exerts over the vital processes to exalt and quicken 
them, and the equally depressing influences of fear and 
distrust to weaken and disturb them. No obstruction 
to the healing process is equal to the depressing influ- 
ence of fear of injury and dread of disease, coupled 
with ignorance of the supremacy of the healing power 
of life. This fear may be so great as to almost, if not 
entirely suspend the healing action. 

Hence the great importance of a universal recogni- 



15G THE WAY, THE TRUTH AND THE LIFE. 

tion and understanding of this law, as these will destroy 
both the dread and fear of disease, and the fictitious 
power which they have given it. This also puts the 
key of healing and health into the hands of the peo- 
ple, by enabling them to enthrone the healing power 
in immediate and absolute supremacy in any and 
every case of disease and injury (not in the nature of 
the case fatal), by this mental co-operation with it. 
In the case of 

SERIOUS INJURIES, 

Let the attendants join with the patient in this trans- 
fer of attention from his suffering to the sustaining 
power and healing function of life, while waiting for 
surgical aid, and his suffering will be greatly mitigated 
if not entirely suspended, serious inflammation pre- 
vented, and when the needed replacements have been 
effected, the healing rapidly promoted. But so long 
as dense ignorance and corresponding fear of disease 
prevail in any community, the enlightened patient 
and the true healer will have to contend against 
mighty odds, because of their depressing influence 
upon mind and body. It is ignorance and fear which 
give to the disease its fictitious power over men. Even 
the Christ could do no "mighty work" in a certain place, 
save to put his hand on a few sick folk and heal them, 
" because of their unbelief." 

It should be borne in mind, first, last and always, 



ART OF MENTAL AND FAITH HEALING. 157 

that there can be no disease ivhere there is no life, and 

THERE CAN BE NO LIFE WITHOUT THE HEALING POWER, 

which power is one of its indestructible functions, and 
is as universal and spontaneous in its operations as is. 
gravitation itself Neither can there be full mental 
co-operation with this potency of God in the healing 
power, without securing the immediate and certain 
result. 

Hence there can be no disease nor injury without 
the spontaneous activity of the healing and restoring 
power of life, save where this activity is directly sup- 
pressed and interrupted by the depressing influence 
of the mind itself, as already described. It should also 
be remembered that this very spontaneous action of 
the healing energy of life may be as fully quickened 
and exalted by mental co-operation, as it is interrupted 
and suppressed by fear and distrust. The whole secret 
of this mental co-operation, then, lies in diverting the 
attention from the disease or hurt,. and the fear of it, 
and concentrating it in perfect confidence upon the 
healing action of life in the affected part, with the 
understanding that the healing power is absolute. 

WHEN THUS RECOGNIZED AND CO-OPERATED WITH. 

The remarkable effect of 

DIVERTED ATTENTION 
In suspending suffering even in severe injuries, was 
strikingly illustrated in the case of a man who had the 
top of his scalp and an ear nearly torn from his head 



158 THE WAY, THE TRUTH AND THE LIFE. 

in a railroad accident near Boston, who for a long time 
"worked heroically in rescuing others from the terrible 
wreck, wholly unconscious in the excitement of the 
occasion of the severity of his own injury, though cov- 
ered with blood, supposing he had received only a 
slight hurt, until his attention was called to the fact, 
when he put his hand to his head, and the next mo- 
ment fainted away." 

In like manner soldiers in the excitement of battle 
often receive severe wounds unconsciously, because of 
their diverted attention. For the same reason the 
sense of fatigue from long and wearisome marches, 
will suddenly disappear on coming in sight of the ene- 
my. There is good reason to believe that some of the 
martyrs, while burning at the stake, have so fully 
withdrawn from the sphere of sensation in exaltation 
of spirit, as to be nearly or wholly unconscious of phys- 
ical suffering, while giving vent to their ecstacy in tri- 
umphant. songs of victory, so long as the vocal organs 
remained to their use. 

ILLUSTRATIVE CASES. 

A lady who had passed through a single course in 
the writer's school, arose one morning with an unusu- 
ally severe attack of sick-headache, to which she 
was subject, and which usually confined her for 
twenty-four hours or more in great prostration, the 
least noise or light adding to her distress. On 



ART OF MENTAL AND FAITH HEALING. 159 

finding herself in this dilemma, she thought herself too 
ill to attempt the effort of self-healing, but the second 
thought suggested, " If this teaching is good for any- 
thing, now is the time to apply it." So wrapping a 
shawl around her head to shut out the noise and light, 
she withdrew her thought and attention from her dis- 
tress, and concentrated them upon the supremacy and 
healing power of life. Meditating upon the reve- 
lation of this wonderful power and possibility, she 
became fully lost to everything else for a few moments, 
even to her throbbing head and sick stomach, until 
called to herself by the ringing of the breakfast bell, 
when her nausea and suffering were entirely gone, and 
she sat down to the table as usual, eating her breakfast 
and remaining unusually bright and happy through 
the day. She has since had no return nor any symp- 
tom of her affliction. In like manner she cured her- 
self of a long-standing weakness of the eyes. 

A lady under great depression, having lost two chil- 
dren, suffered from continual anxiety about the two 
that were left her, lest they should be taken from 
her, entirely conquered her fear, and now exercises 
control over the health of her family. One morning a 
servant girl of hers having been kept awake all night 
with an excruciating neuralgia, was unable to attend 
to her usual duties. But later in the morning, unable 
to remain in bed from her suffering, she arose and 
tying a bandage tightly around her head attempted to 



160 THE WAY, THE TRUTH AND THE LIFE. 

walk about. At this the lady ventured to try her skill 
on the sufferer. Calling her by name she said confi- 
dently to her, "The healing power of life in your head 
is greater than the neuralgia, and will cast it out if 
you think of it in that way." The girl was so im- 
pressed with the statement, that in about ten minutes 
her pain had entirely disappeared, and taking off the 
bandage, she went about her work fully healed. A 
little son of this same lady, seven years old, readily 
heals himself and his schoolmates in this way, of head- 
ache, toothache, bruises, etc. In like manner the chil- 
dren of a number of families have thus caught the 
secret from their mothers, and practice it with great 
delight and success. 

Pages could be filled with similar illustrations of 
prompt and immediate relief from pain, in cases of 
severe burns, scalds, bruises, etc., and from sudden 
attacks of disease in various forms. All these 
taken in season are promptly relieved by this meth- 
od, and much suffering prevented. One case more 
will be mentioned because it illustrates so fully 
the benefit of this knowledge, and demonstrates 
the great value and simplicity of the method itself. 
A lady sustained a severe sprain in one of her ankles, 
from accidentally stepping into a hole on her way home 
from one of the evening classes. She was in great pain 
and could not at first put her foot to the ground. She 
thought she would have to be carried home and be 



ART OF MENTAL AND FAITH HEALING. 161 

laid up for some time. Presently, however, she ral- 
lied, and said to herself, " Now is the time to test this 
teaching. I ought to be healed at once." No sooner 
thought than done. She said to herself, "The healing 
power of God in my life is vastly greater than the inju- 
ry, and can immediately restore health in the injured 
parts." Concentrating her whole attention upon the 
mental realization of the healing process in her ankle, she 
boldly and confidently put her foot squarely upon the 
ground, and in a few moments continued her walk home, 
several blocks away, the soreness and lameness rapidly 
disappearing, and before reaching home these were en- 
tirely gone, not even a tenderness being felt the next 
morning nor since. The pain was relieved at once. 
Without this knowledge she would doubtless have suf- 
fered for weeks. Another pupil, a lady in her eightieth 
year, achieved victories of immediate healing greater 
even than this. But this is so easily tested by any one 
who will give it a fair trial by experiment, that further 
illustration is deemed unnecessary. 

The prompt and immediate relief and healing of 
long-standing and 

CHRONIC DISEASES, 

Especially if organic, require greater resolution. But 
in chronic ailments, where organic changes have taken 
place, time is required to effect the restoration, and 
the tendency to fall back into long-standing habits of 



162 THE WAY, THE TRUTH AND THE LIFE. 

thought and feeling, through the power of association, 
render it more difficult to hold the new ideal before 
the mind and appropriate at once the healing power 
of life. But the principle here enunciated holds good 
in chronic as well as in recent ailments, though the 
former demand a stronger resolution and more per- 
sistent effort. The rapidity of the cure will depend 
upon the tenacity with which the mental position is 
held. Numerous cases of the immediate healing of 
long-standing chronic diseases are reported. Many 
Cases have occurred under the writer's hands, where 
even congenital defects have disappeared after a single 
treatment. The lady mentioned above, who healed 
herself of a sprained ankle, also cured herself of a life- 
long difficulty attended with almost constant pain, 
which had resisted all other treatment. This she did 
after her third lesson. She gave herself the first treat- 
ment without marked result, then a second before 
retiring for the night with considerable success, and on 
waking in the morning, she succeeded in getting entire 
mastery. Other members of the same class secured 
equally desirable results. One of them commenced 
treating an indolent tumor on the chest of her daugh- 
ter, after the third lesson, and entirely removed it 
before the course of twelve lessons was finished. Any 
one who, in the understanding of this law, will enter 
upon the work with a fair degree of resolution and per- 
se verence, can do all that these persons did. 



ART OF MENTAL AND FAITH HEALING. 163 

In view of the powerful influence of the 

MIND OVER THE BODY, 

In extreme cases sufficient even to paralyze and destroy, 
it will be seen that we cannot think of any organ or 
part of the body as diseased or weak, without lowering 
its tone and tending to make it so. Nor can we fear 
an attack of disease without increasing our susceptibil- 
ity to the disease we fear, and thus inviting the very 
evil we dread. On the other hand we cannot think of 
ourselves as proof against the action of disease, and 
rest in this confidence, even when exposed, without 
thereby increasing the vital power of resistance to dis- 
ease and all disturbing influences, and thus helping to 
fortify the system against them. These truths are so 
self-evident that it seems almost foolish to repeat them, 
yet the philosophy of health and healing is so simple 
as to be entirely overlooked by the masses, who are 
prone through the traditional ignorance of a false edu- 
cation, to look upon the problem of health and disease 
as an inscrutable mystery. Hence the necessity of 
tearing away this veil of mystery and presenting the 
subject in its simplicity. 

ENCOURAGING FACTS. 

It may help the understanding and inspire courage 
and faith in some reader to emphasize several estab- 
lished facts which throw light upon and confirm this 



164 THE WAY, THE TRUTH AND THE LIFE. 

great law of healing and restoration from disease. 
First : The body in all its parts is continually wasting, 
and being renewed from the food we eat, the fluid we 
drink, and the air we breathe. Second : The power 
which transmutes the elements of nutrition into the 
living tissues of the body and thus renews it, is the 
indwelling life, which thereby demonstrates its com- 
plete supremacy over the body it thus creates, sustains 
and repairs, as wejl as over the materials it uses for 
this purpose. Third : The prevailing moods and 
states' of the mind and feeling are always impressed 
upon and affect these processes of re-construction, 
which processes are much more rapid than is generally 
supposed. There is good reason for believing that 
there is a complete change and renewal of all 

THE VITAL TISSUES 

In the space of a few weeks, possibly in six or seven. 
Hence while this great process of re-construction is 
going on within us, the prevailing ideal and convic- 
tions of the mind concerning the body, whether of 
physical imperfection, health or disease, strength or 
weakness, beauty or deformity, are inevitably im- 
pressed upon the nutritive processes and new-forming 
tissues, and thus form the actual patterns into which 
these tissues are wrought. Hence also we may have, 
and actually do have, exactly such bodies as we 
choose, by the models we entertain in our minds for 
them. 



ART OF MENTAL AND FAITH HEALING. 165 

God's Ideal for us is a perfect one, and the automatic 
forces of his life in us would work out that Ideal in our 
bodies if, in our freedom of choice and will we did not 
interrupt and prevent it, by substituting for his per- 
fect model and way, our own imperfect and deformed 
ones. Yet in spite of our interference, the original 
impulse to perfection given by him to the working 
forces of life, tends ever to improve even upon our own 
models, so that congenital defects and hereditary bias 
will be overcome and removed through this process of 
reconstruction, if we do not too strongly interfere. But 
if we recognize the Father's perfect Ideal and provision 
for us, and make these our own in thought, desire and 
faith, he will by his power that worketh in us, re-con- 
struct us into that perfect type, free from every taint 
and blemish. 

These facts make clear and striking our personal 
responsibility in the matter of health and disease. 
They also tend to awaken within us the inspiration of 
a new hope and courage, by putting the key of organic 
re-construction and perfection in our own hands. It 
is in our power to recognize God's purpose in us, and 
by mental co-operation with him in our life, to secure 
its actualization in personal experience. 

It is indeed a most encouraging truth, that while 
with the mental and moral freedom of men there is the 
liability, and sometimes the fact of disease, there is on 
the other hand, the tendency and 



16G THE WAY, THE TRUTH AND THE LIFE. 

PURPOSE OF LIFE 
Toward health and perfection of physical organism. 
This tendency will inevitably work out that result 
of health, whenever it has the co-operation of the free 
powers of consciousness and volition. It has the pur- 
pose and potency of God in and behind it to this end. 

When through ignorance or perversity man has 
brought disease and weakness upon himself, there yet 
remains this purpose and potency of God in the life to 
recover its normal balance of harmony and supremacy, 
and through this co-operation of the mind to cast out 
disease in every form, and to restore the man. The 
promptness and rapidity of the restoration will be in 
proportion to the exercise and intensity of desire and 
faith. 

This law of mental co-operation with the potency of 
God in our life for the healing and perfection of the 
body, gives a solid foundation for the intelligent exer- 
cise of faith, and places the control and banishment 
of disease and pain practically in our power, through a 
purely mental process, but within certain defined lim- 
its. We must breathe plenty of pure air, eat a suffi- 
ciency of good food, take a proper amount of rest and 
sleep alternated with the daily activities of life, observe 
cleanliness in personal habits, etc. Yet, even in these 
things the endurance of martyrs under extreme priva- 
tions, and exposure to the most unhygienic conditions, 
as well as the experiments of resolute fasters, illustrate 



ART OF MENTAL AND FAITH HEALING. 167 

the great power of mental supremacy to hold the body 
against the destructive influence of the most unfavora- 
ble conditions, especially when through circumstances 
beyond control we may be forced to meet them. 

In seeking to establish this confidence in and prac- 
tical control over the healing power of life in our 
organisms, it should be remembered that while we rec- 
ognize disease or injuries by the sensation of pain or 
discomfort they induce, the healing process, like the' 
processes of nutrition, circulation, etc., being silent and 
without sensation, can be recognized only through the 
understanding or knowledge of the fact. The 

OBJECT OF PAIN 

Is not suffering per se, but to warn us that something 
is wrong, that some error has been committed, and to 
stimulate us to correct the error and right the wrong. 
Pain, therefore, is a beneficent provision. But for this 
the useful and indispensable organs of our bodies, as 
the hands or feet, might be burned or otherwise 
destroyed, and we be unconscious of the fact till they 
were wholly gone. 

As man is constituted, the least hurt from any cause 
is instantly telegraphed to the seat of consciousness, 
and the instinct of self-preservation immediately re- 
sponds and snatches the exposed member from dan- 
ger. It is the same with the vital organs and every 
portion of the body. Suffering comes only from some 



168 THE WAY, THE TRUTH AND THE LIFE. 

disturbance or obstruction of the harmonious play of 
the vital activities, whose only law is health, vigor and 
general comfort. The discomfort is simply the call to 
remove the cause of the disturbance, which is always 
chargeable to some unwise use of personal freedom in 
the. exposure of the body, or indulgence of erroneous 
habits. 

When the error has been corrected to the best of our 
ability, should suffering continue from complications 
and secondary causes set in operation by the original 
disturbance, the healing energy of life is still there, 
provided for this very emergency, to remove the effects 
and restore from the fall. 

The principle of redemption is eternal, and wrought 
into the very nature and constitution of things, as the 
eternal expression of the changeless and quenchless 
love of the Father for the children of his care and prov- 
idence. The desire for relief and restoration is the 
normal and spontaneous prayer of the soul to the over- 
ruling and omnipresent Providence of life ; while 
the healing function itself is the divine provision 
in the life, for the full and complete answer to that 
prayer when offered in faith through this under- 
standing of the law of demand and supply, and the 
personal co-operation it involves. 

So when the deranged condition is recognized and 
the cause removed as far as possible, no further recog- 
nition of the disease itself nor its sensations, is to be 



ART OF MENTAL AND FAITH HEALING. 169 

entertained or mentioned. We first recognize and 
name them, to unname and discharge them from our 
thought and life, but henceforth they are not to be 
thought of nor spoken of at all. If we have not done 
all in our power to remove the cause, then we must 
suffer till this is done. But when once done it is done 
for all time, and we have no further concern nor busi- 
ness with suffering. 

OUR ONLY BUSINESS 

Is full and unreserved co-operation with the healing 
power of life, in the full confidence of its power to cast 
out the enemy and rescue the body from distress or 
injury. 

Should the suffering arise from inherited disease or 
congenital defect, the same mode of procedure is 
required and is equally effectual. The principle of 
reconstruction, is provided for this emergency also, 
that the divine Ideal of perfection for man may still 
be reached in spite of human folly and misdirection, 
and that their results may be overcome when man 
himself shall turn from his error and co-operate with 
the Father to this end. The economy and provi- 
dence of God would be neither divine nor perfect with- 
out this provision. 

The redeeming power of God is enthroned in this 
healing function of life, a divine provision ogainst dis- 



170 THE WAY, THE TRUTH AND THE LIFE. 

ease or accident; but in man, personal co-operation by 
recognition, desire and faith, is required, because en- 
dowed with moral freedom of choice and action. 

In the recognition, therefore, of this provision of the 
Father as the basis of our faith, we must not forget the 
one vital and absolutely essential thing, our own re- 
sponsibility. We cannot look at, think of and talk 
about disease or evil as a positive poWer in any form,, 
without giving ourselves more or less to it, or giving it 
power and deepening its influence over us. Therefore 
this may be laid down as the one vital principle and 
law of our action in the matter of healing, and of res- 
toration from any evil. After correcting the personal 
error, divert and turn the recognition, thought and 
attention wholly from the evil we wish to abolish, con- 
centrating and holding them persistently, and with 
confident expectancy, upon the redeeming power of 
God that worketh ill us, in the understanding that this 
very attitude of mind and will secures the result 
desired. 

This is the essential condition of all faith-healing. 
Whenever we do this we give ourselves a genuine men- 
tal treatment. We are not doing this and cannot do 
it while we continue to watch our sensations and symp- 
toms, and revert in thought and speech to our suffer- 
ing. So long as we 



ART OF MENTAL AND FAITH HEALING. 171 
TALK ABOUT OUR AILMENTS, 

We hold them in the mind, and so long as we hold 
them in the mind we thereby hold them in the body. 
We must absolutely turn from and let go of the disease in 
thought, if we would have it drop out of the body, and 
turn our whole attention to the confident realization of 
the healing power of God in us, if we would co-operate 
with it and secure the immediate and certain results. 
This must be done without fear, and in the confident 
assurance, we repeat, that this very attitude of mind 
and feeling absolutely secures the result. We should 
remember that the Divine Economy is pledged to 

THE REDEMPTION OF MAN FROM EVERY EVIL THROUGH 
HIS OWN CO-OPERATION. 

Fear is the one demoralizing agent of the personal 
life. It lets down the bars and opens the system to the 
inroads of disease, and invites the very evil that we 
dread. It creates evil (imaginary), and gives to it its 
fictitious power. It closes, also, the gates of life, and 
shuts off the healing action in proportion as the part 
itself is held under its paralyzing and depressing influ- 
ence. "Perfect love," which involves perfect confi- 
dence and trust, "casteth out fear." Faith is the anti- 
dote to fear. It restores and exalts as much as fear de- 
moralizes and depresses. Faith centres us in God 
and makes the soul invincible. 

"Therefore I say unto you, all things whatsoever ye 
pray and ask for, believe that ye receive them, and ye 



172 THE WAY, THE TRUTH AND THE LIFE. 

shall have them." Thus in prayer for healing we must 
recognize and trust the healing power of life already- 
active in the affected part, but quickened and exalted 
in its action by our earnest desire, and established in 
supremacy by this very recognition of and trust and 
confidence in it. Thus we work out our own salvation 
while it is God that worketh in us, "both to will and to 
do of his good pleasure." 

In attempting to heal either ourselves or others, we 
must realize the true subordination of the physical to 
the spiritual, and allow to disease no claim upon us nor 
power to subdue our thoughts and hold our attention, 
and thus to bring us into bondage to it through fear; 
remembering that a divine guest within is only await- 
ing that same attention and recognition to come forth 
and cast out the intruder. We must resolutely shut 
our eyes to and turn our backs upon the disease, and 
thus put it effectually behind us, while we look to and 
think only of the healing action even now casting it 
out and working restoration; keeping this idea dis- 
tinctly before the mind, wait patiently with a firm 
expectation of the desired result, and in this attitude 
rest. Questioning implies doubt. This act is not as 
difficult as at first appears; persevering effort will 
accomplish the end desired, and when the art is once 
acquired, its exercise is comparatively easy. We can 
take our stand with God for the healing, while in 
pain as well as when free from it, and by so doing 



ART OF MENTAL AND FAITH HEALING. ITS 

we lose the pain. " Commit thy way unto the Lord* 
trust also in him and he will bring it to pass." 

If there is torpor, weakness, blindness, deafness or 
paralysis without suffering, still dismiss them from the 
thought, and concentrate the attention upon the restor- 
ing and renewing power of life, and think only of, or 
strive to imagine and realize the renewed life and vital- 
ity, even now being infused into and through the enfee- 
bled structure in response to the prayer of faith, " And 
ye shall have it." This is an immutable and inevita- 
ble law, as announced by the great Teacher and Healer 
himself ; a law so simple and so easily tested by every 
one for himself, that further statement and emphasis 
of it should be unnecessary. It is enough to say that 
any one who intelligently takes hold of and applies, 
this principle will be astonished at the result. 

AN IMPORTANT QUESTION ANSWERED. 

One question is generally raised : " How can one 
ignore disease or its power, while suffering, for instanee 
the pangs of gout, neuralgia, inflammatory rheuma- 
tism, or the horrors of asthma ?" While the body or 
any portion of it is acutely suffering from disease in 
any form, we cannot, of course, regard it as sound and 
free from suffering. But we can think of what we 
would be if free from disease and pain, and therefore 
what we ought to be and may become, through the 
application of this law of faith and diverted attention. 



174 THE WAY, THE TRUTH AND THE LIFE. 

We can think of immediate healing and restoration as 
God's will and provision for us through our co-operation 
with him in his power in us to this end. Holding in our 
thought this ideal of what the body and its every part 
should be, and of God's purpose and provision thereto, 
we can recognize the healing power of life now active 
in the process of restoration and healing, working out 
our own as well as God's ideal of soundness and health. 
We can recognize and think of the healing function of 
life resisting disease and working to overthrow and cast 
it out, as truly as we can recognize and think of the 
disease working against and resisting the healing 
power of life, even while suffering pain from actual 
disease. 

The disease and the healing power are thus recog- 
nized as contending for the mastery, and we must of 
necessity co-operate with one or the other. Which 
shall it be ? 

So long as we fear the disease and recognize its 
supremacy over our life, we co-operate with the disease 
and give it that supremacy. And just as surely as we 
recognize the supremacy of life and its healing poten- 
cy, and thus throw away all fear of disease, we co-ope- 
rate with the healing action of life and give it the 
victory. 

The specific influence of fear contracts the vessels, 
causes congestion, and thus creates and holds disease. 
Casting out fear by restoring the confidence, relaxes 



ART OF MENTAL AND FAITH HEALING. 175 

the congested vessels, restores the normal circulation, 
and thus the health. Remember — there can be no 
disease where there is no life, and ivhere there is life 
there is the healing power ahvays, and charged with the 
potency of God, or that supreme energy that moves 
the world and maintains the balance of creation. 
Hence, in the nature of the case there can be no possi- 
ble disease, no stage of disease in man — when not abso- 
lutely beyond the fatal point — where the power of life 
in the diseased structure is not sufficient to rally, throw 
off the disease, heal and restore the injured parts, and 
re-establish the health of the entire organism, through 
the positive and confident recognition of and actual 
mental co-operation in faith with it to this end. 

What one can thus do for himself through this un- 
derstanding and practical application of the law, he 
can also do to a greater or less extent for another, 
through sympathy and mental contact with him. It 
gives the resolute and fearless mother absolute control 
over the health of her children and household, because 
they are practically one with her own life. When 
one's sympathy is aroused for another in suffering, let 
him approach the sufferer with that supreme confi- 
dence which this understanding gives, realizing the 
sufferer's life as one with his own and God's, and if he 
have tact he will awaken and restore the confidence of 
the sufferer, by which the battle is half won. Let him 
then recognize the healing power of God in the life of 



176 THE WAY, THE TRUTH AND THE LIFE. 

the sufferer, as he has hitherto done in his own case, 
and by the focalization of desire in faith summon it 
forth to activity. He will then have given a thor- 
ough mental treatment, which if not immediately nor 
fully successful, will by sufficient repetition become so. 
(See pp. 59, 80 and 81.) 

This method of healing may also be successfully 
practiced upon the absent by such as have sufficient 
concentration of mind and purpose, provided the 
patient be fully taken through sympathy into the life 
of the operator. The powers of concentration and sym- 
pathy — the proper qualifications of a successful mental 
healer — are readily cultivated and strengthened by this 
practice. It is a direct means of self-culture in mental 
supremacy, and for the development of personal power 
and confidence in one's self, and of faith in the power 
and supremacy of good — God, for God is omnipresent 
good. 

Fear of disease is thus effectually destroyed, and all 
recognition of its possible supremacy over the life for- 
ever banished from the mind. 

The daily practice of this exercise, whether it be 
upon ourselves or others, will soon render it easy, 
delightful and successful. It should be practiced by 
all parents and guardians upon those under their care, 
not only for their healing when sick, but for their 
physical, mental and moral improvement. It will 
develop in him who thus employs it, a 



ART OF MENTAL AND FAITH HEALING. 177 
POWER FOR GOOD 

Approaching that of the Christ himself. 

The application of the principle is unlimited, and 
its possible power for good when thus developed and 
employed, is as yet undreamed of by the majority of 
mankind. It gives to man a buoyant enthusiasm and 
confidence, because by shutting our eyes to evil as a 
power, and thinking only of the good, we are "not 
overcome of evil, but overcome evil with good," and thus 
become identified and one with it, which is one with 
God. 

The exercise of a genuine faith or confidence and 
trust identifies the subject in greater or less degree 
with the object in co-operative sympathy, spirit and 
purpose. " All things are possible with God," and " All 
things are possible to him that belie veth." Therefore 
"Have faith in God," and " nothing shall be impossible 
unto you," because this faith unites and identifies our 
souls with him in his Spirit and Power. 

This understanding of the operation of th© healing 
power of God in the personal life, and of the law and 
power of faith in calling it forth and co-operating with 
it to the complete healing and restoration of the body 
from disease and injury, is one of the most important 
advances in modern thought, because it takes the "gift 
of healing " out of the 



178 THE WAY, THE TRUTH AND THE LIFE. 

CATEGORY OF MIRACLES, 

And places it where it belongs, among the great nor- 
mal processes of vitality, all of which stand in a simi- 
lar relation to the law of mental interference. 

It was no doubt a similar understanding of this law 
to which the prophet referred in the 33d chapter of 
Job, from the l'4th to the 30th verses, in which after a 
most vivid picture of a long, painful and wasting dis- 
ease, "the flesh" is represented as "consumed away, 
that it cannot be seen ; and his bones that were not 
seen, stick out. Yea, his soul draweth near unto the 
grave, and his life to the destroyer." Then he says, 
" If there be a messenger with him, an interpreter, one 
among a thousand to show unto man his uprightness 
[his true position to this law of healing] : Then he 
[God] is gracious unto him, and saith, Deliver him 
from going down to the pit : I have found a ransom. 
His flesh shall be fresher than a child's ; he shall return to 
the days of his youth." May this simple exposition of a 
great truth prove to every suffering reader that " mes- 
senger" and "interpreter." Then shall there "have 
been foiind a ransom" for him, and "his flesh shall be 
fresher than a child's. He shall return to the days of 
his youth." 

A simple formula, then, for mental healing, whether 
of ourselves or others, stands thus : First, call to mind 
and seek to realize the one fundamental truth, that " in 
God we live, and move, and have our being." The 



ART OF MENTAL AND FAITH HEALING. 179 

thought that we can exist only in his omnipresent 
life, will help to this realization. Then recognize, as 
we must through this understanding, that the healing 
power of life, or of God in the life, is absolute when 
fully co-operated with by faith, always greater in the 
suffering organ or parts than the disease or hurt can 
possibly be. In this understanding withdraw the atten- 
tion wholly from the disease or injury and concentrate 
and hold it with entire confidence upon the healing 
power, in the expectation of immediate and certain 
restoration, resolutely denying diseased action any 
claim upon our attention, or power in or over our life, 
which becomes perfect in God, when thus recognized 
by us. 

This attitude and position of the mind when actually 
taken and held, inevitably establishes the full suprem- 
acy of the healing power and secures the result : im- 
mediate, if in the early stage, pain and diseased action 
disappearing as if by magic, but more gradual if the 
disease be of long standing, yet rapid in proportion to 
the intensity and completeness of concentration and 
faith. " According to your faith be it unto you," was 
the confident and emphatic utterance of the Christ. 

Different formulations of the principle will help dif- 
ferent minds. Here is another, presented by the au- 
thor's companion. It contains the gist of both the 
science and art. Other forms will be found in next 
chapter : 



180 THE WAY, THE TRUTH AND THE LIFE. 

[Formula for Self Healing. — First, realize what 
man is, — Spirit — Soul — Body. 

The Spirit is so much of God within man as is requi- 
site for his illumination, healing and ultimate perfec- 
tion. 

The Soul is the real man ; that combination of fac- 
ulties and powers which constitute the self-conscious 
personality. 

The Body is the fleshly garment or covering, the 
external counterpart of the soul, an instrument of ser- 
vice, composed of material suited to earthly conditions, 
through which the soul may come in contact with and 
handle gross matter, while acquiring its primary edu- 
cation in the school of the senses. 

The Spirit in man is unchangeable and always at- 
one with God. So much of you is always above the 
power of disease and sin. So repeat, once, twice, thrice, 
twenty times if need be, or until you have some ap- 
preciation of their significance, these words : 

The Spirit is always at-one with God. 

By this means self and sin are put in the back 
ground, and only God remains. So much of God is 
yours — yourself. 

With .this power, God within, command. Banish 
one by one the sins that beset, physical or moral. 



ART OF MENTAL AND FAITH HEALING. 181 

" Let your light so shine before men, that they may 
see your good works, and glorify your Father which is 
in heaven ;" i. e., Remove the rubbish you have 
allowed to accumulate. "Let your light so shine." 
You will thus see truth you have never before seen. 
Keep in mind this power within. Remember it is 
yours to wield. Its recognition and practical accept- 
ance embrace repentance (turning about) and faith ; 
and open a new life, a new world. Old things pass 
away and all things become new, physically as well as 
morally. 

God has given each one enough of Himself to con- 
trol the individual, as thoroughly as He controls the 
Universe, Through the understanding and realiza- 
tion of this, the entire man becomes at-one with God — 
body and soul cleansed, healed and restored. 

The above is a formula for self-healing. For the 
healing of others, take them into your life. Make 
their life one with your own, and proceed the same as 
for self healing. " Thou shalt love thy neighbor as 
thyself." e. l. c D.J 

The perfect understanding and ever living conscious- 
ness of this great truth in the mind of Jesus, with his 
deep and abiding sense of the indwelling presence and 
power of God, and his personal identification of him- 
self with the life of God, enabled him to banish disease 
at once by his word or touch, and to speak in such 



182 THE WAY, THE TRUTH AND THE LIFE. 

COMMANDING TONE OF AUTHORITY 

And truth to the captive sufferer, as to dispel the arch 
enemy fear, and awaken and turn his attention and 
confidence in the same direction, and thus to restore 
him to soundness and health. 

It was this clear recognition and realizing sense of 
the indwelling potency of God in his personal life, and 
the complete co-operation and identification of himself 
by faith with it, that made Jesus what occultism calls 
the "magical" or "miraculous man." ''The words 
that I say to you," he said, "I speak not from myself, 
but the Father abiding in me doeth his works." "I 
and the Father are one." He realized that there was 
but one actual life and power, and that was the life 
and power of the omnipresent Deity, of which he as an 
individualized form and personal identity, was an 
organic embodiment or manifestation — " God manifest 
in the flesh." 

Realizing that he existed and acted only by virtue 
of the life and power of the Father, since there was no 
other life and power in which to act, and realizing the 
absolute supremacy of that life and power, he gave 
himself in his moral freedom of choice, to know and 
act only the Father's will, and thus wrought and spake 
in the Father's name, and with the full consciousness 
of the divine supremacy of the power he used. 

With this understanding of life and its energy, we 



ART OF MENTAL AND FAITH HEALING. 183 

can realize how Jesus should accredit to faith such om- 
nipotency. It fully identifies the subject with the 
object ; it identifies the man who has come to a sense 
of his life in God with that supremacy he recognizes as 
divine. 

" And Jesus answering, saith unto them, Have faith 
in God. For verily I say unto you, that whosoever 
shall say unto this mountain, Be thou removed, and be 
thou cast into the sea ; and shall not doubt in his 
heart, but shall believe that those things which he 
saith shall come to pass ; he shall have whatsoever he 
saith." 

In these remarkable words Jesus gave the true key 
and secret of that marvelous power which enabled him 
to convert water into wine, to multiply the substance 
of a few loaves and fishes into a sufficiency of food for 
a multitude of thousands, to walk on the water, to 
quell the tempest, to cast out devils, to cleanse the 
leper and all manner of disease, to raise the dead, and 
finally to reanimate his own body after having given 
it into the hands of his enemies to be put to death. 
What but the supreme power which this faith gave, 
enabled him at last to change that same body by a 
living chemistry infinitely transcending the potency 
of physical cremation, and pass permanently from the 
external to the internal, from the physical to the 
purely spiritual plane of being, in a glorious transla- 
tion, a triumphant victory of life over death and phys- 
ical decay? 



184 THE WAY, THE TRUTH AND THE LIFE. 

Admitting the essential truth of the record, these 
words correspondwith the life and character of the one 
who uttered them, without which they with similar 
utterances, would be meaningless ; so that if we deny 
the reality of this exceptional life, we must also ignore 
the teaching or deny its sanity, and vice versa, since 
the one is of necessity involved in the other. 

The same teaching equally affirms and emphasizes 
the same victorious life and power open to all men, 
through the development and exercise of this faith,' 
based upon the recognition and understanding of the 
identity of our life with God, and our inherent ability 
to thus co-operate with the power of God in us to this 
end. " Verily, verily, I say unto you, He that believ- 
eth on me, the works that I do shall he do also ; and 
greater works than these shall he do ; because I go 
unto the Father." In this the Master claims no excep- 
tional privilege or capacity over his brethren and fol- 
lowers, but plainly declares that the disciple, " when he 
is perfected shall be as his Master." 

If any reliance can be placed upon history, these 
promises of the Master were realized in Apostolic expe- 
rience to a marvelous extent, and have been to a great- 
er or less degree with a faithful few in every age from 
that day to this. The revival of faith in our own day, 
though associated in the minds of many with the 
thought of miracle, has already produced such an array 
of marvels that the principle involved in the teaching 



ART OF MENTAL AND FAITH HEALING. 185 

of Jesus concerning the power of genuine faith, is suf- 
ficiently vindicated to challenge the attention of every 
thoughtful mind. 

The transcendent power of the human soul when 
awakened by an intelligent faith has not, however, 
been confined in its development to Christian teach- 
ing and experience alone. Every great civilization 
has had its prodigies of occult lore and mastery, too 
well authenticated to be wholly discarded as legendary 
and fictitious. 

The simple fact of the existence of the seers, proph- 
ets, apostles, and so-called "miraculous men" of histo- 
ry, is sufficient demonstration of the principle involved 
in this doctrine of healing through mental supremacy, 
and also of the higher claim of mental and moral exal- 
tation, illumination and personal mastery through 
spiritual supremacy. 

The testing of the principle and law herein presented 
is so simple, that the words of Jesus in his challenge to 
the Jews of his time, as they marveled at his teaching, 
saying, "How knoweth this man letters, having never 
learned ?" apply with equal pertinency to the men of 
our day in reference to the same teaching. "Jesus 
answered them and said, My teaching is not mine, but 
his that sent me. If any man willeth to do his will, 
he shall know of the teaching, whether it be of God, 
or whether I speak from myself." 



186 THE WAY, THE TRUTH AND THE LIFE. 

VITALITY, ITS NATURE AND SOURCE. 

Vitality being the product of life in organic struc- 
tures, is simply the measure of life's activities in those 
structures. Hence a depleted or low state of vitality 
indicates not so much a deficiency of life, as a defi- 
cient activity of the living power, or the energy of life 
in the vital processes. There can be no actual loss of 
energy, since what is expended in one direction 
is always conserved and stored in another direction. 
Hence, also, energy exists in two forms: first, as 
latent, stored, or potential energy ; second, as liberated 
and active. This is as true of the specific energy of 
life as of all other forms of force. 

Life is the stored energy or potentiality of God, and 
vitality is its active manifestation in organic structures. 
In man, with his free powers of consciousness and voli- 
tion, the mind is endowed with the inherent capacity 
for liberating, so to speak, and calling into organic 
activity this stored energy of life, by the concentration 
of his mind upon it in desire and faith to this end. 
So long, therefore, as life holds the citadel in suffering 
organisms, however inactive or enfeebled it may seem 
to have become, it has the latent energy to rally and 
re-assert its supremacy, assuage pain, cast out disease 
and heal and restore the injured organism, when thus 
evoked and intelligently co-operated with in faith, by 
the free powers of the mind concentrated upon it to 



ART OF MENTAL AND FAITH HEALING. 187 

this end. " A bruised reed shall he not break, and the 
smoking flax shall he not quench : he shall bring forth 
judgment unto truth." The smoking flax can be 
blown into a flame, and the bruised reed renewed by 
the deposit and appropriation of new material. So 
with the human body, its waning life may be renewed 
by the action of desire and faith (the prayer of faith), 
and its wasted and injured tissues restored by nutrition 
and re-construction. 

That this healing and restoring power exists as a 
divine potency, latent in the so-called physical life of 
every man, however low or enfeebled that life may seem 
to be, and that it may be evoked and called into full 
activity by a purely mental stimulus from the direct 
action of the mind itself, is demonstrated beyond ques- 
tion by the numerous facts of immediate and sponta- 
neous recovery of invalids who were actually helpless 
on beds of fever, or enfeebled to the last degree from 
lingering, painful and wasting disease, being startled 
into utter forgetfulness of their weakness and suffering 
by an earthquake shock, an alarm of fire or other im- 
pending calamity. Completely absorbed in the one 
thought of escape, these invalids, who a few moments 
before were powerless to help themselves, have risen 
from their beds in a sudden and marvellous accession 
of strength, liberated and called into activity by the 
intensity of the mental excitement, and the concentra- 
tion or absorption of the attention involved, and per- 



188 THE WAY, THE TRUTH AND THE LIFE. 

formed feats of physical strength and agility impossible 
to them in their normal condition of health. 

These facts have led many thoughtful minds to 
regard the reserved energy of life as far greater than 
that which is called into play in the ordinary activities 
by the unexcited will. 

As the fountain of life is with God, its power is sim- 
ply a question of the ability of the organism to appro- 
priate it. The numerous well-authenticated and con- 
tinually increasing instances of "Faith cure," "Prayer 
cure," etc., under nearly every form of religious belief, 
during the last few years, also attest and illustrate this 
truth. 

The immediate influence of the mind over the vital 
processes, however, is equally powerful for ill, so that 
there is a "Mind kill" as well as a "Mind cure." Pow- 
erful and intense emotions of joy, as well as of terror, 
have been sufficient to actually destroy as well as to 
restore in certain delicate conditions of the organic sys- 
tem. In disease of the heart patients have died under 
the very act of anointing and prayer for healing, the 
death being undoubtedly hastened by the mental ex- 
citement attending the act. Nevertheless these fatali- 
ties but attest the truth of the almost absolute sway of 
the mental states over the vital processes for good or 
ill, and illustrate the necessity of a full and correct 
understanding of this great law. 

Minds of ordinary intelligence can be inducted into 



ART OF MENTAL AND FAITH HEALING. 189 

this understanding, and taught the practical applica- 
tion of the principle in daily life, to the immediate 
healing of injuries often severe, and all sudden attacks 
of disease, and to the cure of chronic ailments and 
weakness in themselves and others. This has been 
abundantly demonstrated in the writer's experience in 
both class and private instruction, so that in view 
of the great importance of this practical knowledge, all 
should be encouraged to seek its attainment. 

THE MISTAKE OF IGNORANCE. 

Through ignorance of this divine energy lodged in 
his own organism, ready to be evoked and called into 
activity by mental recognition and active co-opera- 
tion by faith, man when injured or diseased resorts 
at once to external agencies supposed to be rem- 
edial ; whereas if properly enlightened he would realize 
and understand that the only healing power is in the 
life and vitality of his own being. He would also 
understand that this healing power of life is more sub- 
ject to the direct influence of his own mind than to all 
other agencies combined, either to quicken and exalt, 
or to repress and retard its operations. He would know 
that the understanding and skilful direction of mental 
influence is the most potent and certain remedial 
agent possible to employ. He would also understand 
that next to the influence of the sufferer's own mind 
over his bodily states, is the direct influence of sympa- 



190 THE WAY, THE TRUTH AND THE LIFE. 

thizing friends; for good or ill, according to their 
faith or fear. 

The processes of life in individuals being subject in 
greater or less degree to the influence of other minds, 
in personal contact or sympathy, and especially their 
influence on the mind of the patient, and through this 
more potently still upon his body, the understanding 
and intelligent application of this law enables all to 
become healers in greater or less degree. 

Whether understood or not, the direct and powerful 
influence on invalids and sensitive people from their 
immediate associates, is vastly beyond what is general- 
ly realized or understood. Even the general state of 
the public mind, the convictions and impressions that 
dominate a community — as before stated — affect and 
mold more or less the life, character and health of the 
individuals composing it. Only those who have a 
strongly pronounced personality can wholly resist this 
influence. Hence when fear and dread of disease and 
the mental recognition of its power over the life and 
vitality of man prevail in a community, those of that 
community who are taken ill, unless enlightened by 
personal understanding of the supremacy of life and 
mind over any possible disease, are certain to come 
into full bondage to its power — power given to it by 
the mind itself through this ignorance and fear. And 
when on the other hand a community becomes enlight- 
ened on this subject, when a full understanding of this 



ART OF MENTAL AND FAITH HEALING. 191 

law of the influence of the mind upon and over the 
vital processes becomes universal, the fear and dread 
of disease, and with these the power of disease will be 
destroyed. Each responsible person, then, will have 
become his own physician and have the power of self- 
healing. Children, imbeciles, and even the strong, 
when from severe injuries or any cause rendered 
unconscious, delirious, or in any way helpless, will be 
held and restored by the interposition of sympathizing 
friends. 

Nor is the case materially altered whether we regard 
the functions of life as ordained of God, or as the spon- 
taneous organic deposit of that supreme energy of Na- 
ture which upholds the stars in their courses, main- 
tains the balance of harmony in the movements of 
suns and planets, and operates in all the mechanical 
and vital processes of the world, and therefore in the 
specific processes of the organic life of man. The fact 
and the law remain the same. The constructive, 
re-constructive, and healing functions of life exist and 
are spontaneously operative wherever life is manifest 
in plant, animal or man. And being the organic 
expression of that supreme energy, the force is of neces- 
sity charged with the very potency of the power that 
moves and controls the world, whether that power be 
itself governed by a blind necessity or omniscient wis- 
dom and beneficense. 

This law of the interaction of mind upon the body, its 



192 THE WAY, THE TRUTH AND THE LIFE. 

necessary influence for good or ill upon the vital pro- 
cesses, and the almost absolute power of faith to quick- 
en, exalt and establish the healing power in supreme 
activity in any affected portion of the body, remains 
the same whether we take one view or the other of the 
supreme energy of Nature and life. 

Even the materialist, who cannot realize and there- 
fore does not recognize the existence of a personal De- 
ity active in creation, can accept and enter into this 
general philosophy and exercise this faith for healing, 
so long as he recognizes Nature as an organic system ani- 
mated and governed by a universal principle of life, or 
a supreme energy that ultimates in life and intelligence, 
provided he recognizes and understands also this law of 
the interaction of the mind upon the body. Yet how 
much more uplifting and inspiring to recognize, in this 
wonderful bestowment of life and its marvelous func- 
tions, the hand of a divine and loving Father, and thus 
realize ourselves the children of his love and care, heirs 
to the divine supremacy and beatitudes of being which 
characterize his nature and existence. How much 
better to come into the understanding of ourselves as 
the spiritual beings that we are, in our real nature, 
endowed with the attributes of our Heavenly Father, 
and through this understanding assert our inherent 
spiritual supremacy. It is thus we truly achieve our 
emancipation from and rise above the limitations of 
flesh and sense ; for the flesh is but a temporary gar- 



ART OF MENTAL AND FAITH HEALING. 193 

ment of materiality woven into the life, and held by 
that life around the indestructible form of the spiritual 
organism for temporary service, while the real man is 
acquiring an earthly education and discipline in the 
school of the senses. 

While the regenerate life secures the health and per- 
fection of the body as well as the soul, since the body 
is taken up and held in the perfection of that life, the 
question of physical health and healing is not a ques- 
tion of morals or spirituality per se ; for men and wo- 
men have been exempt from disease and physical dis- 
ability, who were complete moral and social outlaws ; 
while some of the purest souls who have ever adorned 
our earth have endured untold physical suffering. 

Health is the law and the rule of the animal world, 
and disease the exception. The same is largely true 
of the animal man. Hence physical healing in the 
common life of man, is only a question of the recogni- 
tion and assertion of mental supremacy over bodily 
conditions — which any one of ordinary intelligence 
can learn to exercise, by an understanding of the law 
herein elucidated — and with this the bestowment of 
reasonable care on the body. 

The question of spiritual illumination and the 
attainment of the God-consciousness, however, embra- 
ces all that is essential in morals and religion. In 
seeking this attainment, the body must be regarded as 



194 THE WAY, THE TRUTH AND THE LIFE. 

the instrument and servant of the soul — not its 
master. 

This achievement of our emancipation from the 
purely physical sense of life, and the establishment of 
the spiritual and real sense of indestructible being, 
effected through the understanding and development 
of our inherent spiritual nature and supremacy, does 
not destroy nor injure our physical relationship to and 
with the external world. On the contrary, it perfects 
such relationship by subordinating the body and its 
senses so fully to the higher spiritual nature, that the 
body itself is held by that conscious supremacy of the 
soul, while it remains its organic instrument, absolutely 
above the power of disease from, any cause. '' They 
shall take up serpents; and if they drink any deadly 
thing, it shall not hurt them." 

With proper care and physical training, organic 
health, healing and physical perfection are attainable 
through mental supremacy ; but mental illumination, 
self-mastery and moral perfection are reached only 
through spiritual supremacy with proper mental disci- 
pline ; while the understanding and practical applica- 
tion of the great law of faith and focalized attention 
are absolutely essential to both. 

The recognition and understanding of the fact that 
the body is but a mere .clothing of the indestructible 
spiritual organism, and as such is designed to be held 
in complete subordination to and controlled by the 



ART OF MENTAL AND FAITH HEALING. 195 

power of the conscious ego or / Am, will awaken suffi- 
cient faith or conscious power to assert this inherent 
spiritual supremacy, and enable its possessor to achieve 
personal emancipation from sensuous limitations. 
With this emancipation he will rise into that realiza- 
tion of spiritual and indestructible being which holds 
the body and its sensations in full subordination to the 
soul in its conscious transcendency, and render physi- 
cal disease impossible forevermore. 

The indwelling spirit of God is the inner and divine 
light in which the faculties of the soul by introversion 
and inward concentration, may become awake and 
active and thus take on divine illumination and pow- 
er. The recognition of this great central truth will 
awaken the faith needed to give the soul in full and 
holy consecration to the work of this divine attainment, 
which, when reached, will be found to embrace all ; 
the perfection of body as well as of soul 

Faith is the key which unlocks this 

STOREHOUSE OF GOD 

In the soul of man, and gives him free access to its 
inexhaustible treasures of love, wisdom and power. 
Faith awakens the power to do and to become, and 
Will appropriates the power thus evoked and expends 
it in the activities of the personal life. All healthful 
activity or exercise of the soul's powers in accord with 
the spirit and purpose for which they were given, 



196 THE WAY, THE TRUTH AND THE LIFE. 

tends to their development and perfection. It is "he 
that willeth to do his will " that " shall know of the 
teaching," and be enabled to exercise his functions 
wisely and thus attain perfection in them, even as the 
" Father in heaven is perfect." 

When the gifts of life are used to selfish ends this 
object is defeated, as the spirit of selfishness is self-lim- 
ited and self-destructive. The spirit of righteousness 
on the other hand is self-constructive and limitless as 
the spirit and purpose of God. Hence, will, exercised 
in this spirit, will, which seeks to appropriate and apply 
power to the ends for which it was bestowed, shall 
bring the personal life and all its functions to the com- 
plete realization of its own loftiest ideals. Hence also, 
the first great injunction of the Master, " Seek first the 
kingdom of God and his righteousness," his righteous 
ends and purposes, and all needed good "shall be add- 
ed unto you. " Be not deceived, said the great apostle, 
" God is not mocked ; for whatsoever a man soweth, 
that shall he also reap. For he that soweth unto his 
own flesh shall of the flesh reap corruption ; but he 
that soweth unto the Spirit shall of the Spirit reap 
eternal life." 

Faith, exercised in the spirit of love and consecra- 
tion to God, secures this divine beatitude ; while the 
spirit of selfishness forever defeats its own unholy am- 
bitions and purposes. This spirit of selfishness shuts 
>out of the personal life the choicest blessings which a 



ART OF MENTAL AND FAITH HEALING. 197 

divine and loving Providence holds in its keeping for 
all the objects of its care ; just as fear, anxiety and dis- 
trust shut out the healing power of life in diseased and 
suffering organs and bodies. 

This is a universal and inevitable law of life, and 
embraces the social and national as well as the personal 
spheres of man. Abundant illustrations of its working 
have come under the observation of the writer in his 
experience as a physician. 

The physician or healer who most forgets himself in 
his desire and effort to relieve and help his patients, 
regardless of the good that may return to him in repu- 
tation, increased patronage, or material compensation, 
will find the more divine and perfect will be his work 
and its result ; while to the full extent in which self- 
ishness becomes the motive and inspiration of his work, 
will his power for actual service be crippled, and sooner 
or later wholly lost. 

Great natural endowments may enable a selfish soul 
to prosper for a time, and seemingly refute the univer- 
sality of the rule here stated ; but ultimately the weight 
of ill-gotten gain will prove a mill-stone around his 
neck, from which there can be no release, save 
through an awakened spirit of restitution and minis- 
tration. 

No man can rise to the perfection of his character 
and gifts, but through the spirit and purpose that found 
utterance in the words and deeds of Christ. " The Son 



198 THE WAY, THE TRUTH AND THE LIFE. 

of Man came not to be ministered unto, but to minis- 
ter, and to give his life a ransom for many." Just so 
far as the healer enters into the spirit which character- 
ized that perfect man and Son of God, and makes it 
the ruling motive and inspiration of his life and work, 
will he rise into a corresponding grandeur and nobil- 
ity of character, and come into possession of the power 
of the Christly life. 

This lesson, however, is not for the healer alone, but 
for the patient as well. When the Great Teacher 
uttered that mighty affirmation concerning the power 
of faith, " Therefore I say unto you, what things soever 
ye desire, when ye pray believe that ye receive them, 
and ye shall have them" he followed it with these im- 
pressive words : " And when ye stand praying, forgive, 
if ye have aught against any ; that your Father also 
which is in heaven may forgive you your trespasses. 
But if ye do not forgive, neither will your Father which 
is in heaven forgive your trespasses." 

It is selfish and useless to ask of God or man that 
which we are unwilling to grant to another, even to a 
stranger or an enemy ; since this spirit reacts upon 
itself and defeats its own ends. " Whatsoever a man 
soweth, that shall he also reap." 

That spirit of selfishness which seeks the greatest 
good for the smallest possible return, even without 
compensation if it can be had, is found to be one of the 
greatest barriers to both the bestowment and the recep- 



ART OF MENTAL AND FAITH HEALING. 199 

tion of the blessing. Indeed physicians of all schools 
have found that those patients who were exceedingly- 
close in the matter of remuneration for service ren- 
dered, were the hardest to relieve of their ailments. 
The spirit that holds self so closely, tends also to hold 
disease by the same grip ; while the generous spirit 
which desires and seeks to bestow upon the healer a 
good, equal at least to that which he desires and seeks 
of him, opens the patient at once to the full benefit 
which the healing gift is capable of bestowing. " The 
Greeks held it dangerous to accept gifts from the gods; 
even at the altar, men must give as well as receive if 
their relations with the Invisible and the Eternal are 
to be moral and self-respecting." 

If we would one and all come into the blessings of 
the Christ-life, we must seek and take on the spirit of 
Christ. " Except a man have the spirit of Christ he is 
none of his," whatever his profession may be. It is 
the anointing spirit of the Father in his children; " For 
he maketh his sun to rise on the evil and on the good, 
and sendeth rain on the just and on the unjust," "He 
is kind to the unthankful and the evil." 

When the love of Go.d exists in his children and 
becomes actually manifest in their lives toward each 
other, it melts and wins the stoniest heart ; while the 
healing power of God which ever flows forth with his 
love, heals the most obstinate and loathsome diseases. 



200 THE WAY, THE TRUTH AND THE LIFE. 

" As many as are led by the spirit of God, they are the 
sons of God." 

It was in the name and power of this spirit of divine 
love and ministration, which became incarnate in 
Jesus and made him the Christ, that men were to 
"cast out devils," "speak with new tongues;" and if 
they took up serpents and drank " any deadly thing " 
it should " not hurt them ;" and in which they were 
to "lay hands on the sick and they" should "recover." 
It was in and through the same spirit that men were 
to become endued with power from on high, and 
to receive those marvelous gifts mentioned by Paul — 
the gift of wisdom, of knowledge, of faith, of healing, 
of working of miracles, of prophecy, of divers kinds of 
tongues, and of the interpretation of tongues. 

Let us, then, " have faith in God," and exercise that 
fidelity to his holy and perfect law of life which a gen- 
uine faith implies, the law of charity or love and min- 
istration. Then shall we rise to the highest degree of 
wisdom, knowledge and perfection of being in the 
kingdom of life, and realize in the fullest and most lit- 
eral sense, that grand and blessed promise of the Christ, 
our great Leader and Spiritual Head, that " Nothing 
shall be impossible unto" us. May every reader join 
with the writer in faith and consecration to this end. 
" Bear ye one another's burdens, and so fulfill the law 
of Christ." 



The School of The Christ, 



Higher Education Based upon the Spiritual Nature 
and Psychic Powers of Man. 



"God is Spirit," — Intelligence and Wisdom, Love 
and Goodness, Energy and Creative Power, Om- 
niscient, Omnipresent and Omnipotent. These are the 
necessary attributes of original, self-existent Being. 
He is not only the animating life and all-embracing 
providence of creation, but in a special sense the Fa- 
ther of mankind. This conception and affirmation 
holds the first and fundamental position in the teach- 
ing and Theosophy of the Christ. 

Man is the immediate offspring of God, since he is 
the only self-conscious personal identity and intelli- 
gence on our planet, and no other existence prior to 
man could bestow on him these transcendent endow- 
ments. The rational, moral and inspirational powers 
which distinguish him from the animal creation, are 
the attributes only of spiritual being. They link man 
with Divinity and attest his spiritual origin, nature and 
destiny. 



202 THE WAY, THE TRUTH AND THE LIFE. 

The essential and real man is a spirit; clothed upon 
with a fleshly garment of refined and flexible material, 
woven into the life and held around the indestructible 
form of the spiritual organism, as a physical instrument 
through which to come in contact with and handle the 
things of the outer world. 

Man is not a physical being or body with an indefin- 
able something called a soul, but a living and spiritual 
being, with a physical body and its senses as a medium 
of communication with the physical world, and an 
instrument of service in acquiring the mastery of that 
world. Hence all that pertains to man of a physical 
and sensuous character, is transient in its nature and 
designed only for temporary service, to be wholly sub- 
ordinated to and ruled by the higher powers of the 
internal, spiritual and true man. 

As a spiritual being and child of God, man of neces- 
sity partakes of the nature and attributes of the Father; 
yet because he is first a child, that which is actual and 
manifest in the Father is of necessity but potential and 
possible to him in his childhood stage, just as the 
full-grown oak is potential in the acorn .and the 
adult man is a possibility in the child. Neverthe- 
less, because of the inherent 

POSSIBILITIES OF GOD-HOOD 

In man as the child of Deity, holding potentially his 
nature and attributes, he must and will under the 



THE SCHOOL OF THE CHRIST. 203 

proper conditions unfold into all the perfection and 
supremacy of being which characterize the Father. 

The human attributes of reason, conscience and 
faith, are the germs of the Divine Nature implanted 
in material conditions for their individualization and 
primary development, and when sufficiently estab- 
lished in organic function on the sensuous plane, are 
capable of being exercised in and thereby illuminated 
from the Divine Spirit, and thus take on a divine 
activity and unfold the real man into the express im- 
age and likeness of the Father, a true son or repro- 
duction of God — a God-man. This is the second fun- 
damental concept and affirmation of the Christ in his 
Theosophy. 

God being pure Spirit, his attributes of wisdom, good- 
ness and power could be expressed and made manifest 
only through a divine economy and government. 
This necessitates the universe as a field of the divine 
activities, and makes of it a vast organism, projected 
from the exhaustless depths of Spiritual Being, and 
throbbing with the indwelling, energizing principles 
of the Divine Nature. Hence the conception of the 
poet, 

" All are but parts of one stupendous whole, 
Whose body Nature is, and God the Soul." 

As the outward universe was a necessity for the 
external manifestation of the Being of God and the 
reproduction of Himself in children after his own im- 



204 THE WAT, THE TRUTH AND THE LIFE. 

-age and likeness, so the physical body and its senses 
were a necessity for the individualization of the human 
spirit and its powers in their differentiation from the 
divine and universal Spirit, as the offspring of God. 
Hence the primary development of the human powers 
on the plane of the external senses was a necessary 
preparation for their higher evolution on the plane of 
the internal and spiritual. 

The manifestation of God in creation was from with- 
in outward, from the Spiritual to the physical; but 
man being born into and under material conditions, 
first awakening to consciousness and commencing his 
career on the plane of the external and physical, 

REVERSES THIS ORDER, 

And rises as he unfolds inwardly to the final realization 
•of his true being as a spiritaal man and child of 
God. 

The universe, both physical and spiritual, is the 
birth-place, home, school-room and play-ground for the 
commencement, development, education and perfec- 
tion of man as the immediate offspring of Deity. The 
physical world and the sensuous life are the nursery 
and primary department of this school, in which the 
All-Father places his children of the infant classes, for 
their first rudimentary education and training in the 
object lessons of this world, through the senses. 

This effects the individualization of the human 



THE SCHOOL OF THE CHRIST. 205 

spirit as a personal identity, and establishes its various 
powers in organic function and activity. The great 
primary lesson of life, the recognition of inexorable 
law, the necessity of personal obedience, and the sense 
of dependence upon and accountability to a higher 
power, and so of personal responsibility, is also fully 
acquired through the discipline of experience in this 
school of the sensuous life. 

The outward world, however, being but the external 
and temporary manifestation of a corresponding inner 
world of permanent realities, has served its purpose 
when it has called forth and individualized the various 
powers of the spiritual man in their relation to the 
externals of things. These powers are then prepared to 
take on their higher psychic activity in their corres- 
ponding relation to the internal of things, through 
which man enters upon the higher department of the 
school of life, on the plane of the spiritual. "How- 
beit that is not first which is spiritual, but that which 
is natural, then that which is spiritual." 

The object of the physical body, as before stated, is 
the individualization of the spiritual organism and the 
establishment of its various functions ; while the object 
of the physical senses is to focalize externally the per- 
ceptive powers of the mind in their relation to the 
objects of the outward world as the means of calling 
forth and exercising the higher mental and moral pow- 
ers in the study of these objects and their relations. 



206 THE WAY, THE TRUTH AND THE LIFE. 

When this end is accomplished in the establishment 
of the primary consciousness and sensuous understand- 
ing, the perceptive powers of the mind may then in 
turn become focalized inwardly, by concentrating the 
attention in desire and confidence to this end. 

When the perceptive powers manifest in the five 
physical organs of sense are thus turned within and 
focalized upon the purely psychic plane of action, they 
become one all-inclusive inner sense, through which 
the mind comes into immediate contact and commu- 
nication with the internal or soul of things — with 
their real character, quality and condition. This has 
very properly been termed the " sixth sense," and also 
the " psychometric," or true soul-measuring perception. 

It should be remembered, that it is not the eyes, 
ears, and nerves, that see, hear, feel, etc., but the mind 
that sees, hears, feels, tastes and smells, in and through 
these physical organs; hence these functions are essen- 
tially mental, not physical. The physical organs of 
sense are but the instruments of the mind's activities 
on the plane of the external for its primary education 
and development ; but the unfolding powers of the 
soul were not meant to be confined to the narrow and 
superficial limits of sense perception. 

The external perception being but the outward focal- 
ization of the mind's perceptive powers in physical 
organs, when these powers become in turn focalized 
inwardly, they combine in unity of action in one all- 



THE SCHOOL OF THE CHRIST. 207 

comprehensive sense of inward perception. But this 
perception is of the inward quality and condition of 
things, rather than of the outward form, though the 
external is readily determined from the character of 
the internal. 

By this unity of action, or unity of the mind's activ- 
ity on the plane of inward perception or vision, the 

POWER OF PERCEPTION 

Is enhanced many fold; indeed is made practically per- 
fect. " If thine eye be single thy whole body shall be 
full of light." 

This higher psychic development is open and possi- 
ble to all men under the proper conditions. Indeed 
the soul cannot attain the full measure of its normal 
development without it. Some will say, however, that 
it is only for the few who are exceptionally organized; 
that it is not attainable by others in the period of an 
ordinary life-time. Nevertheless man is organized 
with direct reference to this experience, which is one 
of the necessary and legitimate steps in his normal 
development. 

The imperfect and abnormal results of experiment 
in this direction have grown out of the misconception 
and misunderstanding of the nature of the develop- 
ment itself, and also of the processes through which it 
is to be normally attained. In all purely mental pro- 
cesses, the results are largely determined by the domi- 



208 THE WAY, THE TRUTH AND THE LIFE 

nant ideas at the time of experimentation. " As a man 
thinketh in his heart, so is he." 

We unhesitatingly and positively affirm, from what 
we have seen in clear spiritual vision, that this higher 
psychic development is possible to every one whose 
mental and moral faculties have become fully individ- 
ualized and established on the plane of the external 
senses, which it is the chief object of the senses to 
accomplish. 

In the savage and barbaric stages of human growth, 
the world was not ready for this higher education. 
The object-teaching of the sensuous life was then a 
necessity, and the external method the only one either 
practicable or possible. But when the fulness of time 
had come, for which the world had been prepared, by 
the seers and prophets which the ages had produced, 
the true Spiritual man appeared, introduced the School 
of the Spirit, and established its interior methods for 
the higher advanced training of mankind. In the 
realm of the Spirit this supreme Teacher is still active 
and at the head of the work of this school, which is 
thus very properly called " The School of the Christ." 

This training of the psychic powers may now be 
commenced in childhood ; and the education of the 
external man from the first, be subordinated to and 
co-ordinated with the internal. This has been fully 
demonstrated in practical experience, some striking 
illustrations of which are given in the appendix. 



THE SCHOOL OF THE CHRIST. 209 

"Suffer little children to come unto me," said the 
Christ, "and forbid them not, for of such is the king- 
dom of heaven." 

The true school of the Christ, with its spiritual meth- 
od for the higher education and development of man 
on earth, is not responsible in any way for the monstrous 
misconceptions and perverted teaching of theology, 
which, blind to the possibilities of man in this world, 
is mainly concerned about the heaven and hell, or con- 
ditions of another world. The ideal of the Christ for 
which he taught his disciples to labor and to pray, was, 
" Thy kingdom come and thy will be done on earth as 
it is in heaven." 

This higher psychic culture is not so much a ques- 
tion of physical susceptibility, as of mental determina- 
tion. It is true that mind and body are mutually 
interdependent, and that primarily, physical conditions 
largely determine mental states ; but mind is designed 
and destined for the mastery, and so in turn may and 
can determine absolutely physical conditions. 

The primary object of physical sensation is to awaken, 
develop and focalize the attention, and thereby awaken, 
individualize and call into activity the perceptive pow- 
ers of the mind in their separate and divided activity, 
through the several physical organs of sense, and 
through perception, to call into action the still higher 
mental and moral powers in their relation to the objects 
of the outward world to which the attention has been 






210 THE WAT, THE TRUTH AND THE LIFE. 

called; in other words, to awaken and compel thought 
and establish understanding. But when from this 
spontaneous reaction "of the mind upon sensation, the 
power of attention is developed and the perceptive 
powers fairly focalized in and through the organs of 
sense, by which the higher powers of thought and 
understanding are established, the attention may in 
turn be controlled by volition. It is then concentra- 
ted upon any object externally or internally at will, by 
which the perception is also turned and focalized in 
the same direction ; and thought and understanding 
correspondingly awakened and established in refer- 
ence thereto. 

All action on the primary plane of sensation, is from 
necessity, spontaneous; but on the higher plane 
of mentality or of thought and volition, when these 
are fully established, it becomes a matter of deter- 
mination and choice. It is true that habit finally ren- 
ders chosen and selected paths automatic and sponta- 
neous; but even these in turn may be broken up and 
changed by an effort of choice and will. 

So while the activities of mind and soul are sponta- 
neous on the plane of the sensuous life, and in a large 
degree like the activities of the animal, an enforced 
necessity, on the higher planes of mind and spirit 
sense becomes subordinated to soul, and sense-percep- 
tion to inward vision, and the higher judgment and 



THE SCHOOL OF THE CHRIST. 211 

volition become the determining power of both sensa- 
tion and mental as well as physical action. 

Man is not only a circumstance, but a centerstance 
as well. At first a creature of circumstances he holds 
potentially within himself a power which sooner or 
later becomes awakened, and springing forth, enables 
him to rise above circumstances and create and direct 
them to suit himself. This is the 

SUBLIME DESTINY 

Awaiting all men through the achievement of man 
himself, the strong helping the weak. 

The school of the Christ opens its doors to the hum- 
ble as well as the great, and converts the strong 
into willing, loving helpers of the weak. In this school, 
all distinction of caste and rank is lost in the spirit of 
Brotherhood and the recognition of equality of rights 
and privileges. 

External vision is spontaneously opened by the stim- 
ulus of the impinging environment, and the attention 
and perception thereby awakened and focalized; but 
internal vision and perception are opened only by 
focalizing the attention upon the object of desire, by 
direct volition. The psychic vibrations of focalized 
desire upon the inner medium of communication- — the 
spiritual ether — creates the light in which the object of 
desire is perceived ; hence the clearness of the vision 



212 THE WAY, THE TRUTH AND THE LIFE. 

depends upon the completeness of the inward focal- 
ization. 

Thus the process of developing the psychic powers 
of the sixth sense, is the reverse of that on the plane of 
the external and sensuous. On the internal plane man 
sees, hears, feels, tastes and smells only that to which 
his attention is directed, and upon which his percep- 
tive powers are focalized ; while on the external his 
attention is spontaneously awakened and focalized by 
and upon what he first sees, hears, feels, etc. 

Sensation first awakens attention and calls forth per- 
ception, thought and volition ; but when these are fully 
developed, they in turn may direct perception and con- 
trol sensation. It then becomes simply a matter of 
choice and volition, or desire and faith, since what a 
man really desires to do and believes he can, that he 
will do. 

It is not denied but this psychic development is and 
will be more readily attained b}? - some than others, yet 
we re-affirm that it is 

POSSIBLE TO ALL, 

Through the earnest effort which comes of real desire 
and faith. " All things are possible to him that believ- 
eth." This is the emphatic teaching of the Christ, and 
the concordant teaching of all truly inspired seers and 
teachers. 

Is it because the nature of this attainment and of 



THE SCHOOL OF THE CHRIST. 213 

the higher education it involves are misunderstood or 
misconceived, that so few really desire them? "Who 
hath believed our report ?" asked the prophet. When 
the call to this higher education is made, do they riot 
all with one consent begin to make excuse? The 
attractions and demands of the sensuous life outweigh 
with the many, those of the spiritual. "Where thy 
treasure is there will thy heart be also." 

As the primary consciousness of the external man is 
awakened and established by mental and moral con- 
tact and communication with the outward world 
through the senses, so the higher spiritual conscious- 
ness and understanding are awakened and established 
by mental and moral contact and communication 
with the inner world through this inward focalization 
of attention and perception. 

When these are turned to the plane of the sixth or 
psychometric sense, communication is had only with 
the internal conditions of personalities and things. 
But when turned in sufficient desire and faith upon 
the inmost realm of the Divine and Impersonal, the 
kingdom of God, the deeper spiritual and seventh or 

TRUE GOD-SENSE, 

Is opened unto him, which is found to embrace all 
the rest ; since the entire man, outward as well as 
inward is included in the spirit and its vision, as all 
beings, things and qualities are included in God. 



214 THE WAY, THE TRUTH AND THE LIFE. 

So long as the human consciousness and the mental 
and moral activities are confined to the sphere of the 
external senses, man will be governed by the law of 
the animal life under which he was born — the law of 
self and self-seeking. But when he is born into the 
true spiritual consciousness, the Divine Spirit witness- 
ing with his spirit that he is a child of God, and if a 
child, then heir — heir of God and joint heir with 
Christ, — he comes under the law of the spiritual life, 
the law of impartial love and ministration. 

The birth of all men into the physical world, or 
the first awakening of consciousness in the body, is 
of necessity on the plane of the external through phys- 
ical sensation, and under the law of the animal life — 
physical generation. So the awakening of the spirit- 
ual consciousness on the plane of the internal and spir- 
itual, through the inmost or God-sense, constitutes a 
second birth under the law of the spiritual life — a regen- 
eration from the Spirit. 

This, then, is the third fundamental and positive 
affirmation of the true Christian Theosophy, "Ye must 
be born again." "Except a man be born anew (from 
above), he cannot see the kingkom of God." "That 
which is born of the flesh is flesh ; and that which is 
born of the Spirit is spirit." " Howbeit that is not first 
which is spiritual, but that which is natural " [pertain- 
ing to outward nature], "then that which is spiritual. 
The first man is of the earth, earthy ; the second man 



THE SCHOOL OF THE CHRIST. 215 

is of heaven. As is the earthy such also are they that 
are earthy ; and as is the heavenly, such are they also 
who are heavenly. As we have borne the image of 
the earthy, we shall also bear the the image of the 
heavenly." " The law was a schoolmaster to bring us to 
Christ," and Christ by his method — the internal and 
spiritual — brings us to the Father. "And no man 
cometh unto the Father but by" him, or the method 
instituted by him. No other way is possible. 
The school of Christ is the 

ROYAL GATEWAY 

To divine wisdom and supremacy. This anointed 
Teacher is indeed "the light of the world," and they 
who follow him "shall not walk in darkness, but shall 
have the light of life." He truly says, " I am the door; 
by me if any man enter in he shall be saved, and go 
in and out and find pasture." And again, "If ye con- 
tinue in my words, then shall ye be my disciples 
indeed ; and ye shall know the truth, and the truth 
shall make you free." He was a living example and 
illustration of "The Way, the Truth and the Life" for 
all men, and no man can follow that example without 
coming to the Father, nor can any man come to the 
Father without following him in that example. 

The spiritual senses and the inspirational power they 
confer on man as a source of enlightenment and means 
of unfolding and bringing to perfection all the powers 



216 THE WAY, THE TRUTH AND THE LIFE. 

of the personal life, as much transcend the external 
senses and methods of education and development, as 
the soul transcends the body. The cultivation of the 
inner psychic powers and the processes of their develop- 
ment and activity, are as normal and legitimate also, 
as are those on the plane of the external. 

The deepest research and highest attainment of 
external science, only bring the more forcibly to bear 
the painful consciousness of the sensuous limitations ; 
and the aspiring soul the more deeply yearns to break 
through these narrow confines of physical sense, and 
find some more direct access to the arcana of knowl- 
edge and wisdom. !3uch access truly awaits man 
through spiritual sense and inspiration. The philoso- 
pher's stone and the elixir of immortal youtn were no 
vain dreams of mediaeval sciolists. They exist and 
will be found by man when he shall cease his vain 
seeking through the physical, and turns to the spirit 
within. 

As the outward universe or the external departments 
of the Macrocosm are but the projection outwardly 
from the internal and inmost, which is pure Spirit, the 
spirit in itself embraces .all. Man being a microcosm 
or re-production in miniature of the Macrocosm, has 
within himself the elements and substance of all that 
is. As the inmost of his being is pure Spirit, it em- 
braces in its exhaustless depths all that he can possi- 
bly yearn for and aspire to, as in and through it he is 



THE SCHOOL OF THE CHRIST. 217 

made one with the Divine, from which all things 
proceed. 

The development of the external powers and the 
study and mastery of external science, are a necessity 
iio the primary education and discipline of the soul's 
faculties on the sensuous plane, and when pursued 
with the proper motive can result only in good. The 
■same is true of the cultivation and development of the 
psychic powers and the mastery of occult science on 
the plane of the internal or sixth sense. 

When occult science is studied for and applied to the 
advancement of the race and the improvement of man, 
it is as normal and legitimate a sphere of activity 
■and experience as the corresponding study and 
application of physical science. But this also has its 
limitations, and like the knowledge of physical sci- 
ence may be perverted and made the instrument of 
evil as well as of good. The sphere of the sixth or psy- 
chometric sense, being the inner life of personalities 
and things, the perception of their character, condition, 
etc., is still the sphere of secondary causes, and under 
the discipline of inexorable law. 

The deepest yearning of the human soul, however, 
is for absolute freedom and supremacy, and these await 
man, as the child of the divine Paternity, when he shall 
seek them in the right direction and true spirit. 
This is "the glorious liberty of the children of God." 

This freedom can be realized only on the plane of 



218 THE WAY, THE TRUTH AND THE LIFE. 

the Spirit, the inmost and highest sphere of human 
activity and experience, in which being is perfect, and 
so above all possibility of perverted motive or activ- 
ity. Being at-one with God, all selfish and isolated 
interests are forgotten, and the individual interests 
become merged into and one with the whole, and the 
universal good the only basis of personal good. 

In this realm of the Divine, personal considerations 
and preferences are impossible, because it is the realm 
of the impersonal and absolute. Those who attain this 
condition of being, become a law unto themselves; 
since every possible desire of the heart is one with the 
universal, and so one with the supreme law of life. 

Until this condition and plane of life is attained, 
man needs and will have the discipline of law and 
penalty. Until he rises above all 

PERSONAL CONSIDERATIONS 

In the presence of universal needs, and thus becomes 
one with the supreme law of universal love and impar- 
tial justice, he is unfit for the possession of unlimited 
knowledge and absolute power. 

When this condition of being is reached, and man 
becomes at-one with universal law, his life is one spon- 
taneous expression of goodness and truth, love and 
wisdom, which carries with it all power of mastery. 
There being no need of law for him, all law in any 
external sense becomes a dead letter unto him. Though 



THE SCHOOL OF THE CHRIST. 219 

existing in law and one with it, he is yet above law, 
"and cannot sin because he is born of God." 

Studying man in the light of the life and teaching 
of the Christ, and the corroborative experience and 
testimony of all inspired souls, and of those also who, 
whether worthily or unworthily, have sought to fathom 
and master the realm of the occult and invisible, we 
find clearly defined and illustrated this three-fold 
nature of man. Consequently we have to recognize 
the three distinct spheres or planes of conscious being, 
activity and experience open to him; each being sepa- 
rated from the other by discreet degrees, rising one 
above and within the other, from the outward and 
physical to the inmost and divine. 

Each sphere of conscious activity in man the micro- 
cosm, relates him directly to the corresponding sphere 
of the Macrocosm, and thus establishes his three-fold 
relationship to it, the external, internal, and inmost ; 
the purely physical, the occult or mid realm, and the 
purely spiritual or divine. 

The primary education, development and activity of 
man, is of necessity on the external plane and within 
the sphere of the sensuous life. Physical science, art, 
literature, trade, commerce, government, the daily 
industries and all that pertains to the external life of 
mankind, are embraced within and the legitimate pro- 
ducts of this sphere. It is not only the right, but the 
duty of man to make the most of all these, and to 



220 THE WAY, THE TRUTH AND THE LIFE. 

bring them and that portion of his nature which they 
represent, to perfection. But as he has a three-fold 
nature and the external is but the lowest and primary, 
this cannot be made perfect without the corresponding 
development and activity of the other and higher por- 
tions of his being, with which it is related and must be 
co-ordinated. 

All the silent forces and secret processes operative 
in the physical world, being invisible, belong to and 
are included in the realm of the occult. Hence the 
perfection of physical science and the full mastery of 
the outward world are impossible without the corres- 
ponding development and mastery of the occult, and 
for this, the development of seership and all the higher 
psychic activities are a necessity. So when the per- 
ceptive powers of the mind are turned within and 
become focalized in the one all-comprenensive psycho- 
metric sense, or inward perception of the secret pro- 
cesses, man enters upon the higher education for which 
the psychic powers are needed and were given. 

Entering upon the inner and higher plane of the 
psychic activities, he passes beyond the vestibule of 
nature, to, which physical science is limited, to pursue, 
in her inner courts those higher studies which the 
All-Father has provided for the culture and training of 
his children. It is, therefore, not only the right but the 
duty of man to enter upon and pursue these studies 
also; and thus to cultivate and perfect the higher psy- 



THE SCHOOL OF THE CHRIST. 221 

chic powers with which divine wisdom and goodness, 
have endowed him. He is recreant to his high trust 
if he does not. 

The materialist may deny the existence of these 
higher psychic powers and the possibilities they 
involve ; and religionists may lift up their hands in 
holy horror at the " profane " attempt to pry into the 
" inscrutable mysteries " of nature ; nevertheless these 
higher powers exist, and have been developed and exer- 
cised in greater or less degree by thousands. Their 
existence, furthermore, is the 

EXPRESS COMMAND 

Of the giver to use them, and behold, what a field he 
has provided for their activity in the yet unexplored 
regions of the infinite. 

Our great Exemplar and spiritual Leader, assures us 
that "There is nothing covered that shall not be 
revealed; neither hid that shall not be known." 
With his example before us, who controlled the tem- 
pest and the waves, walked upon the water, multiplied 
the loaves and fishes, healed the sick, cleansed the 
lepers and raised the dead, by the exercise of a ps3 r chic 
power, and promised that his faithful disciples should 
do the same, we need not hesitate to claim the study 
and mastery of occult science to be as legitimate to 
man, and its processes as normal, as are those of phys- 



222 THE WAY, THE TRUTH AND THE LIFE. 

ical science; while its power to exalt mankind and im- 
prove the world, is vastly greater. 

The acquisition of knowledge and the attainment of 
power on the plane of both the physical and occult 
sciences may be, it is true, and unless the right spirit 
is first attained, are liable to be, turned to private 
and selfish ends, instead of the universal or general 
good. 

The greater the gift and the higher the attainment, 
the greater the evil when perverted. But when the 
true spiritual life is first sought, and the law of the 
Spirit becomes the motive and inspiration of every 
effort, then man may develop with safety all his pow- 
ers, and in the higher freedom and power of the Spirit, 
acquire with ease the knowledge and mastery of both 
the occult and physical worlds, and make them the 
better servants of mankind for the mastery. 

When man enters into and operates from the inmost 
and highest plane of his being, his mind becomes illu- 
minated from the omniscient wisdom, his moral sense 
becomes inspired from the divine goodness, and his 
faith becomes the channel or expression of divine 
power; that power which speaks and it is done, which 
commands and it stands fast. Man then becomes 
practically one with the Father, and thus sees, speaks, 
and acts in and from the divine wisdom, goodness and 
power. He is then enabled to see, speak and act from 
the throne of being, and wield power from thence; but 



THE SCHOOL OF THE CHRIST. 223 

from that plane he will wield it only for the general 
good; since such find their own good only in blessing 
others. 

This was the actual life of the Christ, and the method 
of its realization. " Seek ye first the kingdom of God 
and his righteousness, and all these things shall be 
added unto you." The kingdom of God is the king- 
dom of Wisdom, Goodness and Power, the kingdom of 
the Spirit, whose law is righteousness. It crowns its 
subjects with the Christly life, and endows them with 

SPIRITUAL GIFTS, 

Among which is the gift of healing, the Christ power, 
which is immediate and absolute in its working. O, 
seeker after power to heal and bless, "seek ye first the king- 
dom of God and his righteousness," and ye shall have it. 
"Have faith in God," not in something about God, — 
"and nothing shall be impossible unto you." 

As the so-called physical senses are but the external, 
divided and limited expression of the one all-inclusive 
inner" sixth and mental sense, they are really included 
in it, and the outer five and the inner sixth sense, are in 
turn included in the still deeper and higher activities 
of the seventh and divine sense of the Spirit. The 
higher of necessity includes the lower, and the inner 
includes the outer. 

Thus the external senses require the co-ordinating 
activity of the deeper and more comprehensive pene- 



224 THE WAY, THE TRUTH AND THE LIFE. 

tration of the inner psychometric sense, to render men- 
tal perception of the truth of anything accurate and 
just. But, with this, when the perception of the ex- 
ternal appearance and the internal character, quality 
and condition of things is perfect, it is yet only percep- 
tion, not necessarily understanding. The most com- 
plete knowledge of the external and internal qual- 
ities of things, does not of itself constitute or imply 
wisdom. 

The power that reads the meaning of facts and cor- 
rectly interprets and applies their significance, is higher 
and deeper than is their perception. This is the func- 
tion of the Spirit in the faculties of mind and sense. 
Spirit is the only illuminating and interpreting 
power. 

The object of normal introversion for the inward 
focalization of mental perception, is not, therefore, to 
wholly suspend the action of the five external senses 
for the development and exercise of the internal and 
sixth sense, but to so unfold the power and activity of 
the inner sense, that it shall act in conjunction w4th the 
external, and give the inward perception of the char- 
acter and history of all things which become the spe- 
cial objects of external attention and perception. Thus 
the external senses are enhanced and perfected by 
the awakening and co-operation of the internal psy- 
chometric power and penetration. 

The independent exercise of the sixth sense is: 



THE SCHOOL OF THE CHRIST. 225 

required only when the object of observation and study 
lies beyond the sphere and limits of the external 
senses. 

The normal process of introversion for the cultiva- 
tion and perfection of the psychometric power, upon 
which all the higher psychic activities are based, does 
not, we repeat, involve or require the abnormal condi- 
tions of somnambulism or trance. The principle on 
which the result is based lies wholly in the 

CONTROL OF THE ATTENTION 

By will and determination. 

On the external plane as previously explained, the 
attention is spontaneously awakened, directed and 
focalized by physical sensation. This concentration 
of attention awakens and focalizes the perceptive 
live powers on the object of attention. The percep- 
tion of the object of attention, in turn awakens and 
calls forth thought about the object, and thought 
awakens some degree of understanding concerning it. 

So it will be seen, that physical sensation spontane- 
ously enforces attention, and this in turn awakens 
perception, and this again compels thought, and 
thought judgment; each process of necessity opening 
inward, approaching nearer and nearer the foun- 
tain of spirit within, and receiving the light of 
its original intelligence. By this process the hu- 
man mind has been gradually unfolded from the 



226 THE WAY, THE TRUTH AND THE LIFE. 

savage to the civilized condition, in the slow advance 
of the ages, and is now practically repeated in all the 
mental activities of every day experience. But when 
we come to this higher plane of the psychic and spirit- 
ual, above the sphere of physical sensation, the awak- 
ening and direction of the attention is wholly a matter 
of desire and will, or choice and determination — direct 
volition. 

On the external plane the impressions from external 
objects through physical sensation, awaken and 

ENFORCE ATTENTION, 

And this in turn awakens perception ; but on the plane 
of the internal the mind perceives only that to which 
the attention is voluntarily directed, and this we repeat 
is wholly a matter of choice and volition. 

When the attention is fully concentrated in desire 
and faith upon any legitimate object or subject of 
perception on the internal plane, that perception or 
vision is as spontaneously and necessarily awakened 
and focalized, as on the plane of the external senses; 
and the full development of the internal perception in 
any direction, awakens and calls forth corresponding 
thought in that direction, which opens a high degree 
of understanding of the same. 

In this state of inward concentration, all these pro- 
cesses partake in a greater or less degree of intuition; 
as a fuller influence of the spirit is felt and its light 



THE SCHOOL OF THE CHRIST. 227 

called forth in greater degree by this inward, than by 
the external process. But when the full and perfect 
light of the spirit is recognized, and this process of 
introversion and inward concentration is brought to 
bear in this understanding, and the desire for the illu- 
mination and teaching of the spirit is focalized in con- 
fidence upon the object or subject of attention, the 
perception under the enlightening power of the spirit 
becomes the clear vision of truth, thought becomes 
intuition, and understanding inspired wisdom. 

When the mind and heart have been fully awakened 
and trained on the plane of the internal, through these 
processes, all the external powers are overruled and 
guided by the internal or psychic activities, and these 
in turn by the spiritual and divine. The mind in all 
its activities, on the plane of the external or internal, 
is then illuminated and governed by spontaneous 
wisdom, the heart enlightened and inspired by su- 
preme goodness, and the whole life crowned with 
kingly power. The man is then at-one with himself, 
and so with God; and the plane of the Christ life is 
reached. 

No intelligent and practical effort will be put forth 
to attain this divine realization, however, until the 
divine nature or pure spirit is recognized as the inmost 
life and illuminating power of the soul, and the soul 
itself is recognized as the organic personality, the real 
and spiritual man; and the body its organic instru- 



228 THE WAY, THE TRUTH AND THE LIFE. 

merit of service to be wholly subordinated to and 
ruled by the soul. The mind is the focalized intelli- 
gence of the soul; and when fully illuminated by the 
spirit becomes the focalized intelligence of the spirit. 

We have already shown that the inward vision per- 
ceives only those things to which the attention is volun- 
tarily directed. This is an important fact and law of 
mind which must not be lost sight of, especially in 
seeking the development of its purely psychic activi- 
ties on the plane of the internal and spiritual. We 
must therefore remember that while the consciousness 
of God in his omniscience embraces all things at once, 
the consciousness of the spiritually illuminated man, is 
omniscient only in a single direction, at once. But on 
whatever object, subject, place or thing, the fully illu- 
minated mind is centered, in that single direction it is 
practically omniscient, omnipresent and omnipotent. 

The light of the outward world is caused by the 
vibrations of the solar ray on or in the surrounding 
atmosphere of the globe, or from the radiation of some 
artificial incandescence. In this light all objects are 
seen on the plane of external perception. 

On the inner plane of psychic perception, the light 
in which objects are seen, is produced by the vibrations 
of mental activity upon the spiritual ether or internal 
atmosphere, already described, as the medium of inter- 
nal communication between mind and mind, and the 
inward activities of all beings and things. It is the 



THE SCHOOL OF THE CHRIST. 229 

direct medium of thought transference, and of psycho- 
metric perception and impression. 

The inward focalization of desire and attention, in 
confidence upon any object, produces the light in 
which the object itself is seen. But on the plane of the 
spiritual, the light in which any object or subject is 
seen, is the light of pure intelligence and goodness. It 
is the pure vision of truth and righteousness. It is the 
light of omniscient wisdom and absolute goodness, 

THE VISION OF GOD, 

In which no limit or mistake of perception, unjust 
or imperfect discrimination is possible. But it should 
be remembered that while God in his omniscience 
always sees and knows all things perfectly, the human 
mind can see and know only one thing perfectly at 
once. " If thine eye be single thy whole body shall be 
full of light." 

The human spirit is the specialization of the Univer- 
sal Spirit, expressed through organs of special sense 
and function ; hence, however perfect this organic 
expression may become, it must of necessity be in the 
direction of the special function in and through which 
it is expressed. 

The development of the spiritual vision, therefore, 
does not involve or imply the suspension, suppression, 
or absorption of any power or function of the external 
man by the spirit ; but rather, the full coming forth 



230 THE WAY, THE TRUTH AND THE EIFE. 

and embodiment of the spirit in the organic pow- 
ers and functions of the external man, by which 
they are brought to their highest perfection of activity 
and use, and the external becomes one with the inter- 
nal and true man. 

Remembering the three-fold nature of man and the 
three corresponding distinct planes of- his possible men- 
tal activity and experience, and remembering further, 
that on the internal plane he can see only those things 
to which his attention is specifically directed, it will be 
understood that if his attention embraces only the psy- 
chic activities of the sphere of the sixth sense, his expe- 
rience will be held to the limitations of this sphere, 
however these may transcend those of the exter- 
nal. Hence if he would have the unlimited freedom 
and infallible vision of the spirit, he must direct his 
attention in desire and faith wholly upon the spirit. 

The key to this exalted experience of spiritual illu- 
mination and power, was fully indicated and illustrated 
in the teaching and experience of George Fox and the 
early Friends. The history of that movement in the 
day of its power, is a treasury of suggestive illustration 
of priceless value to every seeker after the higher wis- 
dom, next in importance to that of the Christ and 
Apostolic experience, and of especial value to us, 
because so near- our own time and of unquestioned 
fact. 

Had they not been trammeled by the blinding bias 



THE SCHOOL OF THE CHRIST. 231 

of tradition, which centuries of misconception and per- 
verted teaching had fastened upon the religious think- 
ing of the world, they would have restored the fulness 
and power of the Apostolic life and experience to the 
world. 

Ignorant of the nature of man and his divine possi- 
bilities in this world, and biased by the dominant 
absurd impression that the operations of the spirit on 
and in man here, were only to save him to the heaven 
and from the hell of another world, they limited their 
attention and effort to a purely religious experience; 
which, however, in their case was honestly made to 
embrace the entire conduct and relations of life. 
Their distorted views of the next world and the 
relations of this life to that, tended to cast a som- 
bre hue over the present, and prevented a full rounded 
development of their whole being. 

Under these conditions some degree of fanaticism 
and absurdity of conduct were inevitable. Still, in spite 
of these drawbacks, they had the most remarkable 
demonstrations of the reality of inward spiritual illu- 
mination, leading and power, which the world has seen 
since the Apostles went to their rest. Other centuries have 
not been wanting in similar spiritual awakenings and 
leadings. 

The secret of the remarkable spiritual experience and 
power of the early Friends, lay in their full recognition 
of the inner spiritual light, 



232 THE WAY, THE TRUTH AND THE LIFE. 

THE CERTAIN POSSIBILITY 

Of all men being directl} 7 illuminated, taught and led by 
the spirit within, and the absolute necessity of silencing 
the activities of the outward man, and looking and 
listening to the divine light and voice within, and 
speaking and acting only in and from the immediate 
inspiration they were sure to receive. "Mind the 
light," " Do not go before you are sent," and similar 
injunctions were the common exhortations of their 
inspired leaders. 

Out of this central principle of their inspirations and 
experiences, grew their form of silent worship; and the 
mighty openings and movings of the Spirit among the 
silent waiters and inward listeners, was often greatest 
when no word was spoken or any outward service 
engaged in. Large gatherings would sometimes thus 
be simultaneously moved to deep moods and waves of 
melting, weeping tenderness and love, and strangers 
even, witnessing for the first time these silent, awe-in- 
spiring scenes, Were often stricken with a solemn sense 
of a Divine Presence, and, moved to deepest contrition 
of soul, would seek and find that peace and reconcilia- 
tion of heart and life found only in "the washing of 
regeneration and renewing of the Holy Spirit." 

Many going to these strange meetings to laugh or 
disturb, would remain to pray and cast in their lot 
with the humble but maligned and persecuted wor- 
shippers. 



THE SCHOOL OF THE CHRIST. 233 

When moved to address the meeting they would 
-often speak with such directness and power to the con- 
dition of those present, and sometimes to particular 
individuals, that the secrets of many hearts were 
revealed, the proud humbled, and the weak and strug- 
gling strengthened and encouraged. 

No one can read with unbiased mind, the authorita- 
tive record of that mighty movement, without recogniz- 
ing in their experience a practical demonstration of the 
reality and power of the Spirit in the life of man, and 
unmistakable confirmation and illustration of the 
principle of illumination, set forth in this book. 

In the days which followed the Apostles, the setting 
up of external and arbitrary authority and ceremo- 
nial observance, closed the gates of inspiration and 
shut their followers up to an outward and lifeless form. 
So it was with the followers of these modern proph- 
ets of a better day; and they who held the key to what 
might have been the 

MIGHTIEST UPLIFTING 

And advancing movement the world has known, have 
dwindled to the most insignificant of the religious bod- 
ies of our time. 

The three-fold nature of man, the sensuous and ex- 
ternal, the higher psychic and internal, and the inmost 
and purely spiritual, when recognized, indicate the true 



234 THE WAY, THE TRUTH AND THE LIFE. 

law and method of growth, and the only pathway and 
means of human perfection. 

The lower must be subordinated to, co-ordinated 
with, and ruled by the higher. 

External sense, or perception, needs the co-operative 
illumination of psychometric penetration, and the 
understanding needs the interpreting power or illumin- 
ation of the Spirit, without which neither perception 
nor understanding can be perfect. 

To attain this full co-ordination of the three-fold na- 
ture, the higher illuminating and guiding the lower in 
wisdom and goodness, truth and righteousness, the 
psychometric sense and the inward illuminating 
power of the Spirit must be recognized as belonging to 
all; and so brought forth to take their true position in 
the personal life of each. The only process through 
which this can be normally and perfectly accom- 
plished, is by the awakening and cultivation of the 
higher without the suspension, but by the overruling of 
the lower. 

Every one who fully recognizes the inner light and 
power of the Spirit, and by introversion turns his atten- 
tion and mental gaze inward and upward in desire and 
faith, to that divine centre of his being, will so 
surely receive a corresponding influx of light and 
power into all the dependent and subordinate depart- 
ments of his nature. This influx will also as surely 
illuminate the mind, enlighten the moral sense, chas- 



THE SCHOOL OF THE CHRIST. 235 

ten the affections and desires, subdne the animal and 
the lusts of the flesh, heal the body and bring the 
whole being- into polarity with the spiritual nature, and 
thus into oneness and harmony with itself, and so with 
the Divine. 

The spirit is always at'-one with God, and when the 
outward and fleshly life is brought into harmony with 
and under the control of the spirit, it is thereby brought 
into unity and fellowship with God, and can be 
brought into the divine unity and fellowship in no 
other way. 

We have said that the spirit in man is so much of 
God in him, and therefore always at-one with God. So 
when man recognizes this and lays hold of the spirit 
within, in thought and desire, as the inmost and high- 
est element of his own being, he lays hold on God. 
God speaks to man and ministers unto him directly in 
and through the spirit that is in him; and through 
this immediate and vital inspiration and ministration 
of the Father only, can man as his child unfold and 
realize the power of personal mastery. 

As spirit is the inmost and essential life of all men 
and things, all men, by the gift of choice and volition, 
are endowed with power to co-operate with God in and 
through this indwelling spirit, in the development and 
perfection of their own being. But they cannot do 
this without seeking at the same time to advance the 
true interests of all other beings. This is the law 



236 THE WAY, THE TRUTH AND THE LIFE. 

of the spirit, and the unity and harmony of man with 
himself, with God and with his fellow man, 

CAN BE REALIZED 

In no other way. The first duty, therefore, as well as 
privilege of man, is to seek this co-operation with God 
in his life, by listening to and walking in the light of 
the spirit that the Father has given him. This will 
teach him all things essential to his own, and the well- 
being of others; guide him into all truth, and endow 
him with power to perform and finish the work given 
him by the Father to do. 

There can be no integral education without this rec- 
ognition and cultivation of the three-fold nature, the 
spiritual holding the supremacy. Happily, this may 
be commenced at the first dawning of the sense of 
responsibility. 

The earlier in life this integral education is begun, 
the better for the individual as well as for society and 
the world; for man can never be at his best even in 
the external, without the co-ordinated activity and 
influence of the internal and spiritual ; since the exter- 
nal was designed only as an instrument for the outward 
activities and manifestation of the internal; and this 
was meant to be and may become perfect. 

The three-fold nature of man was designed for a 
unity of action and expression by the co-ordination of 
the lower and external with the higher and internal. 



THE SCHOOL OF THE CHRIST. 237 

But this is impossible without the recognition of the 
existence and rightful supremacy of the spiritual nature, 
and the necessity of its development and activity in the 
personal life from the age of discretion. This is 

THE ONLY BASIS 

Of the perfect education and harmonious development 
of man. 

We may define the external man as that conscious- 
ness of being which is derived from the activity of the 
rational and moral powers on the plane of the senses, 
in their relation to the external world, and under the 
law of the animal life. The internal man may in like 
manner be defined as that consciousness of being which 
is derived from the activity of the same powers on the 
internal plane of intuition and divine inspiration, 
under the law of the spiritual life. 

When both of these natures have their full normal 
and legitimate development and activity, the external 
and lower will be spontaneously subordinated to and 
ruled by the internal and higher. The equilibrium 
and harmony of the personal life will then be supreme 
and perfect, and perversion of function, disease and 
discord, whether physical or moral, will be impossible. 

When, however, the external is developed greatly in 
excess of the internal, the law of the animal life, which 
is selfishness, dominates the man, and if the spiritual 
nature be not entirely suppressed, there will be con- 



238 THE WAY, THE TRUTH AND THE LIFE. 

stant warfare from the protest of the spirit against the 
perverted activities of the flesh. Hence, when the cul- 
tivation of the spiritual nature has been so long neg- 
lected as to practically lose its power and influence 
over the personal life — unless the rational and moral 
faculties are well developed — the man is liable, under 
any seductive influence from the outward world that 
touches peculiarly his animal nature, to fall a victim 
to its lusts and be brought into complete bondage to its 
power. 

The unrestrained indulgence of the appetites, pro- 
pensities and impulses of the animal nature, is per- 
fectly normal and legitimate to the brute creation, the 
animal being organized with direct reference to this 
law; but utterly demoralizing and destructive on the 
plane of the human. 

Man and his physical powers were organized with 
specific reference to the activity of his rational and 
moral nature on the higher plane of the human, under 
the inspiration and law of the spiritual life. The true 
work of man on earth is, therefore, 

THE SUBJUGATION 

Of the outward world ; beginning with the physical and 
animal in his own economy, and bringing all things 
finally under his dominion and control. " And God 
said, let us make man in our own image and after our 
likeness, and let them have dominion over the fish of 



THE SCHOOL OF THE CHRIST. 239 

the sea, and over the fowl of the air, and over the cat- 
tle, and over all the earth, and over every living thing 
that moveth upon the earth." 

The physical body and its organs of sense are but the 
organic instruments of the strictly human powers, in 
this work of subjugation and attainment. The animal 
nature and functions were given to provide for and 
sustain the body, and the spiritual nature which con- 
nects man with the divine, to hold the supremacy over 
all, by which he has power to enter into his kingdom 
as a son of God. 

Until man has acquired this mastery of himself — 
the kingdom of his own personal life — how is he to 
grapple with, subdue and bring under his control the 
forces and conditions of the external world? Abso- 
lute self-mastery is possible only through spiritual 
supremacy, and self-mastery is the only key to univer- 
sal mastery. 

Thus the human body was given as an instrument 
for the divine activities of the human soul under spir- 
itual inspiration and guidance, while the animal in 
man was given to serve the body under the control of 
the spiritual nature. So long as this condition of nor- 
mal relationship and activity is maintained, nothing 
but good results; as the activities of the animal func- 
tions in their true sphere of use in the human economy, 
are indispensable and of the most beneficent service to 
man. Without them the necessities of the body would 



240 THE WAY, THE TRUTH AND THE LIFE. 

be forgotten and neglected in the pursuit of truth and 
virtue, knowledge and wisdom. 

Then let the animal in man be cherished and hon- 
ored, and while held to its subordinate sphere, let it 
be trained to loyal and useful service, that the physical 
body may be preserved in health ; and life on the plane 
of the physical be prolonged, until man shall have 
completed his work in this world, and be fully ripe for 
his entrance upon higher scenes, for which such expe- 
rience is a needful preparation. 

Since all development of intelligence, and all power 
of mastery over the outward world must come from the 
spirit within, the sooner the mind is awakened to the 
consciousness of this fact, and to a knowledge of the 
law of mental co-operation with spiritual inspiration, 
the sooner will it enter upon the path of enlightened 
progress in the true integral education and perfection 
of its powers. 

The first step in this education, is the liberation of 
the mind from its sole dependence upon external sense 
impressions and perceptions, for its knowledge of things. 
This is effected by the awakening of its activities upon 
the interior and higher plane of the sixth or psycho- 
metric sense, in the full recognition of the still deeper 
illuminating and interpreting power of the Spirit. 

Thus only can the potentialities of all the faculties 
become fully unfolded and brought to their highest 
degree of organic perfection, and through this higher 



THE SCHOOL OF THE CHRIST. 241 

attainment, the outer world correctly interpreted and 
fully mastered. 

Since it is not the senses, but the mind that per- 
ceives, etc., through the senses, and determines the 
nature and quality of the things of the outward world 
with which it thus comes in contact, and since all 
intelligence proceeds from the spirit within, the mental 
power to correctly interpret and understand the out- 
ward world, depends upon the degree of inward illu- 
mination the mind has attained; and this points to the 
only true source of mental enlightenment. 

External perception reaches only the external and 
sensuous qualities of things, and the appearances thus 
presented, do not always correspond with the reality 
for which they stand. Hence the need there is of a 
corresponding internal and more penetrative vision, to 
enable the mind to "judge not according to appearance, 
but to judge righteous judgment," as the Master 
enjoined. 

That this inner power of psychometric perception 
exists latent in all men, is 

FULLY DEMONSTRATED 

By its development and activity in the few. So long, 
however, as man does not know that he possesses this 
higher psychic power of internal perception, he will 
not, of course, turn his attention to its cultivation and 
development. 



242 THE WAY, THE TRUTH AND THE LIFE. 

Were these higher psychic and spiritual powers of 
the soul universally recognized and cultivated with the 
external and sensuous, from childhood, as the legiti- 
mate and normal education of man, an equilibrium of 
the mental and spiritual forces would be established in 
all, as in the childhood of Jesus; the spiritual holding 
its rightful supremacy. 

The reverse of this being the rule, the vast majority 
of mankind grow up and remain in bondage to the 
limitations of the sensuous life and understanding. 

In order, therefore, to awaken and call forth the long 
suppressed and dormant higher powers of the soul, and 
thus restore the lost balance of the inward and outward 
life, special attention must now be given to their culti- 
vation and development. 

Until this unity within the man is established, 
there is no basis for the unity of the individual with 
the race in a brotherhood, or with God as the Father 
and spiritual life of all. 

"A house divided against itself cannot stand." 
Hence this division and want of harmony or true bal- 
ance in the development of the external and internal 
powers, is unquestionably the real source of all the 
diseases, discords and antagonisms that afflict the indi- 
vidual and the social life of man. 

In the story of Eden, which so fitly symbolizes the 
innocence of childhood, the partaking of the forbidden 
fruit — whereby came the knowledge of good and evil — 



THE SCHOOL OF THE CHRIST. 243 

plainly meant that yielding to the demands of the 
animal and sensuous nature against the protest of the 
spirit, which destroys the just balance between them. 

This giving the preponderance to the development 
of the seusuous, and the corresponding suppression and 
dwarfing of the spiritual side of man's life, constitutes 
what is called "The Fall;" and to restore the equipoise 
and enthrone the spiritual in its rightful supremacy, is 

THE PROVINCE OF REDEMPTION; 

The work of the higher education in the School of the 
Christ. 

Add to the external man the inward activity of the 
higher psychic powers, and to these the full illumina- 
tion and guidance of the spirit, he would be unerringly 
led in all matters of thought and conduct. " And thine 
ears," said the prophet, "shall hear a word behind thee, 
saying This is the way, walk ye in it, when ye turn to 
the right hand and when ye turn to the left." This is 
the true "voice of the Lord God walking in the garden" 
of the soul. 

The animal nature in man being lifted up into con- 
junction with the human, and taking on something of 
its higher capacity, became " more subtle than any beast 
of. the field which the Lord God had made," and con- 
stitutes the beguiling serpent. This animal nature 
knowing nothing of truth and right, and speaking in 
and to the sensuous life, disputes the warning voice of 



244 THE AVAY, THE TRUTH AND THE LIFE. 

the spirit, and denies the dangers it predicts, seeing 
good only in indulgence. This is the real devil 
referred to by Jesus as "a murderer from the beginning 
because there is no truth in him; he is a liar and the 
father of lies." 

The animal in man, however, is true to the law of its 
own life on the plane of the brute creation, where the 
animal body is organized with direct reference to this 
unrestrained indulgence; but in the human economy 
its activities are to be restricted to the demands of that 
higher economy. 

On the plane of the animal creation, the inward and 
the outward life correspond and are practically one. 
The individual animal is in harmony with himself and 
his environments. The strong and ferocious have no 
goadings of conscience for tearing and feasting on the 
weaker as their prey, because they have acted in obe- 
dience to the law of their -life; but man, having a con- 
science, and accountable to a moral law, must be true 
to himself and act in obedience to this higher law of 
his own life, through which his highest well-being can 
alone be realized. He must by the cultivation of the 
higher and spiritual, acquire the mastery of the ani- 
mal, which was given to provide for the necessities of 
the body, not to use it as an 

INSTRUMENT OF INDULGENCE. 

Each animal obeys the law of its own being; and as 



THE SCHOOL OF THE CHRIST. 245 

a result is led by an almost unerring instinct. This 
instinct of the animal, prefigures the nobler intuition 
and divine inspiration of man, when he too shall come 
into unity and harmony with himself, and "that which 
is without becomes as that which is within," and the 
two now dissevered natures shall become as one. When 
the lion and the lamb in man shall lie down together, 
and a young child — the life of innocence — shall lead 
them. When man being at-one with himself, shall be 
at-one also with his brother man and with God the 
Father over and in all. 



Method and Specific Processes 

OF THE HIGHER EDUCATION. 



"Social life is a tumult, in which mankind is entan- 
gled. If one, however, will find a fixed point, and not 
allow himself to be carried away, he may observe the 
course of things as they pass by him, judge them 
and weigh them. Such an one lives in freedom 
and learns that which no instruction can teach him. 
What passes without is explained and interpreted by 
the spirit within. But so long as man has only eyes 
and ears for things external, the inner faculty takes no 
cognizance of them. All should proceed from within. 
There lie many hidden mysteries in nature and in man 
of which we know nothing, because our eyes and ears 
are wholly engrossed with external things, and because 
the sounds from without drown the voice from within. 
O, beloved ! wondrous is the life of the inner world by 
which we live and have our being; and whence flows 
our consolation and our all. But alas ! it awakens 
no wonder in us. We should be happy if we 
would listen to the soft whispers of the Spirit, and were 
not deafened to its murmurs by the mill-wheel of the 
world." 

The key to this 

SPIRITUAL SUPREMACY AND ILLUMINATION 

Is the union of the external with the internal man, 



METHOD AND SPECIFIC PROCESSES. 247 

reached through the inward focalization of the atten- 
tion in desire and faith upon the divine light and power 
of the Spirit. 

Man can come into conscious unity of being with 
God only through his inmost and spiritual nature; 
that is by the co-ordination of the external with the 
internal, spiritual and true man, which it should never 
be forgotten, is always at-one with the Father. The 
recognition and thought of this truth, — that one 
part of us, and the essential part, is always right and 
perfect, — is itself a great stimulus and help to the 
attainment of this unity. 

The realization of this internal unity of the lower 
with the higher and true self and with God, gives the 

SPIRITUAL CONSCIOUSNESS, 

Or the consciousness of being independent of physical 
sensation. 

The complete co-ordination of the external with the 
internal man, fully subordinates physical sensation to 
the higher and permanent sense of spiritual and inde- 
structible being, or the real sense of life in God, and 
gives the soul complete mastery over the bodily sensa- 
tions and the functions of the animal life. 

The divine beatitude of this state of being must be 
experienced to "be known; it can never be told, save in 
the inspired language of Scripture, as " the peace of 
God which passeth all understanding." 



248 THE WAY, THE TRUTH AND THE LIFE. 

Many individuals have had moments of this spirit- 
ual consciousness, beatitude, and the attendant illu- 
mination, when under some peculiar condition the 
spiritual has gained a temporary ascendency. These 
moments of spiritual exaltation are ever remembered 
as the divinest experiences of life. 

In these moments of quickening and exaltation, 
one flash of intuition has given more real insight 
than could have been acquired by months of intense 
study in the same direction, on the external and purely 
intellectal plane. The 

YOUTHFUL JESUS 

Among the learned Rabbis in the temple with an under- 
standing vastly beyond his years, was a good example of 
normal intuition and inspiration, though his full illu- 
mination did not come until his public consecration 
through John's baptism at Jordan, when "the heavens 
were opened unto him, and the Spirit descended and 
abode unon him." The external was made perma- 
nently one with the internal and inmost, and the 
higher spiritual nature and life descended to abide and 
become one with and manifest in all the powers and 
functions of the lower and subordinate nature. The 
outward and the inward nature became one luminous 
and divine man. 

All who have had fragmentary experiences of this 
kind, can readily understand what wisdom and power 



METHOD AND SPECIFIC PROCESSES. 249 

such a condition, if permanent, would confer on its pos- 
sessor. Such will not wonder at the exceptional life 
and marvelous attainment of the young and externally 
uneducated carpenter of Nazareth, after this spiritual 
supremacy and illumination became the permanent 
condition of his life. 

Seership and all the psychic powers of the sixth 
sense were evidently fully developed and active in him, 
brought forth by his spiritual illumination. His per- 
ception of distant objects independent of outward vis- 
ion, and hearing conversation beyond the range 
and independent of outward hearing, were demonstrated 
at the calling of Nathaniel by Phillip at the fig tree. 
His power also to discern the thoughts and read the 
past and present of those he met, was continually man- 
ifest; but in a specific and striking manner with the 
woman at the well of Samaria. 

These powers of psychic vision, hearing, etc., are, 
however, but the most primary developments of those 
higher gifts conferred by the spiritual nature, as illus- 
trated in the wisdom and divine supremacy of Jesus. 
The understanding of the great problems of life and 
destiny opened to the soul, and the power this under- 
standing gives, for the mastery of the outward world, 
and over the conditions of life and death, and espe- 
cially for the mastery of self and the attainment of 
moral perfection, and a 



250 THE WAY, THE TRUTH AND THE LIFE. 

GODLIKE NATURE, 
Are the ultimate blessings conferred by, and to be spe- 
cially sought for, in this higher education, or the devel- 
opment and co-ordination of the three-fold nature of 
man. The functions of each, though separate and dis- 
tinct one from the other, are correlated and become a 
unity of action when fully co-ordinated. 

It is the function of the external senses, or of the 
mind in and through them, when these activities are 
accurately trained, to perceive and acquire specific 
knowledge of the external qualities, relations and con- 
dition of things, and thus be enabled to intelligently 
appropriate and apply them. This, as before remarkeed, 
is the legitimate sphere of physical science, art, trade, 
commerce, the daily and necessary industries, and all 
that pertains to the outward man. These functions 
upon which so much depends in the primary education 
and development of man, cannot be ignored nor neg- 
lected with impunity. 

It is the function of the inner sixth or psychometric 
sense, or of the mind's activity on this plane, to per- 
ceive and acquire specific knowledge of the correspond- 
ing internal qualities, relations and condition of per- 
sonalities and things, and thus come in contact with 
and impress itself upon them. 

The development of the psychic powers of this sense,. 
or the awakening of the mind's activity on this plane, 
gives that 



METHOD AND SPECIFIC PROCESSES. 251 

NORMAL SEERSHIP, 

By which distant persons and objects to which the 
attention is directed, are distinctly seen, conversation 
heard when special attention is directed thereto, and 
any desired subject or specific form of knowledge, as 
history, science, art or philosophy, directly apprehend- 
ed, understood and appropriated without the aid of 
external means or contact; illustrations of which will 
be found in the Appendix. The development of these 
psychic powers, and the mastery of occult science 
acquired only through their development and normal 
exercise, are a necessity — as a complement to external 
science — for the full education and training of the 
mind for the mastery of the outward world and the 
completion of the work which the All-Father has given 
man to do here. 

The function of the inmost, seventh and true spirit- 
ual or God-sense, or of the mind's activities upon the 
plane of the purely spiritual and divine, is the percep- 
tion, apprehension, understanding of and affiliation or 
union with universal principles, absolute truth, impar- 
tial justice, impersonal being, the realization of su- 
preme wisdom, goodness and power, to govern and 
control in every direction, and on every plane. 

The focalization of the mind in the specific develop- 
ment of its activities on either one of these planes of 
the soul's life, requires the special concentration of 
attention and desire in that one direction, in full 



252 THE WAY, THE TRUTH AND THE LIFE. 

expectation and confidence of realizing the result 
aimed at. Repeated efforts may be necessary, but 
success is certain through perseverence. 

" All miracles," says Eliphas Levy, " are promised to 
faith ; but what is faith except the audacity of a will 
which does not falter in the darkness, and which 
advances towards the light in all trials, and overcomes 
all obstacles ? To accomplish anything we must believe 
in our ability to accomplish, and this faith must be at 
once translated into action. Faith has 

NO TENTATIVE EFFORT; 

It begins in the certainty of finishing, and works calmly 
on as though it had omnipotence at its disposal, and 
eternity before it." 

On the lower and outward plane as we have seen, the 
attention is enforced by the external environment 
through sensation, so that thought and desire are spon- 
taneously awakened in relation to the things of the 
external world. 

On the internal plane of the psychic activities, and 
of spiritual illumination and supremacy, the order of 
development is reversed and becomes wholly a matter 
of choice and volition. Desire is awakened only by 
thought in these directions, and the attention volun- 
tarily directed and held by choice and will through 
faith. 



METHOD AND SPECIFIC PROCESSES. 253 

Perfect results are impossible except through entire 
devotion to a single object at once, as this suspends 
undue activity in other directions, and focalizes the 
full working power upon the work in hand. 

When through special effort and discipline the mind 
has become fairly focalized, and its activities developed 
upon either one, and each of the internal and higher 
planes, that is, of the psychic or psychometric plane, 
and of the inmost spiritual and divine, it is then 
capable of centering itself and its activities by a mo- 
ment's undivided attention and concentration, upon 
either plane at will; and for the time become sufficiently 
oblivious to everything else to enable it to accomplish the 
object of desire. 

When the inward concentration reaches the degree 
of absolute oblivion to everything but its ow T n condi- 
tion, it becomes a state of complete entrancement. If 
the plane of the sixth sense only is reached, it is simply 
what has been called the magnetic or mesmeric trance; 
a state of artificial somnambulism or statuvolism ; if 
the higher plane of the spiritual, it is the deeper ecstatic 
trance, both of which are abnormal and incompatible 
with the harmonious development and healthful activ- 
ity of the mind's powers. 

The complete unconsciousness of the trance to ev- 
erything but the one condition, is unnecessary to the 
unfolding of the mind's powers on either the psychic 
or the spiritual plane. All that is required is the subor- 



254 THE WAY, THE TRUTH AND THE LIFE. 

dination of the external activities to the internal, until 
they are completely overruled by them. Their entire 
suspension, we repeat, is unnecessary. 

When the higher powers are sufficiently unfolded 
and established in their rightful supremacy, by the 
practice of normal introversion and inward concentra- 
tion, without the entire suppression of the lower, they 
acquire such a 

PERMANENT MASTERY 

That external influences, impressions and sensations, 
have no longer power to prevent their free and full 
activity. The lower in their normal action become 
spontaneously co-ordinated with the higher, because 
activity in their subordinate sphere is a necessity for 
a full-balanced and normal mental operation. 

In the first efforts at focalizing the mind's activities 
upon either the psychic or spiritual plane, the whole 
attention must be given to the processes involved, and 
persevered in until the specific result aimed at is 
reached. This may require in some cases repeated 
efforts ; but when once fairly accomplished, the focal- 
ization may ever after be effected in a moment, and 
often instantaneously. 

But from first to last there is no occasion for entranc- 
ment,or entire suppression of the external sensibilities; 
and no danger of this result, when the mind has been 



METHOD AND SPECIFIC PROCESSES. 255 

properly instructed and understands the law of normal 
introversion. 

Recognizing this three-fold nature and the three dis- 
tinct planes of the mind's activities, it will readily be 
seen that the exclusive cultivation of its powers on 
either plane, will give a distorted and imperfect devel- 
opment. Neither plane of human activity can be 
ignored or neglected with impunity. 

There can be no integral and harmonious develop- 
ment of man without the full share of each portion of 
his being in the processes of education, for which full 
attention must be given to each in proportion to 
its relative importance, and this is readily determined 
by the character and position of each in the economy 
of our being. 

There can be no harmonious education, we repeat, 
nor perfect mental action, without the full develop- 
ment and co-ordination of all the soul's powers; and 
true co-ordination is impossible without the full pro- 
portionate development, activity and supremacy of the 
higher. 

The inmost, central and spiritual nature being the 

TRUE CO-ORDINATING 

And controlling power, should therefore first be brought 
forth to take its rightful throne of supremacy, as under 
its harmonizing and co-ordinating influence, all the 
powers of the outer and inner man, or sensuous and 



256 THE WAY, THE TRUTH AND THE LIFE. 

psychic, may be cultivated to their highest degree 
without danger of excess or perversion. Hence 
the method and instruction of the Master, "seek ye 
first the kingdom of God" — the spiritual plane of 
life — and under its law of righteousness "all these 
things shall be added unto you." 

The intuitions of the spiritual nature will prove an 
infallible guide in the cultivation and development of 
all the subordinate psychic and sensuous powers. 
As these are unfolded under the guiding influ- 
ence of the spiritual, the mental and moral pow- 
ers take on its illumination, and the co-ordination 
becomes complete; the animal and the physical are 
thus brought under entire subjection to the mental 
and moral, and these to the spiritual and divine. Man 
becoming one with himself is one with God, and so one 
with all that belongs to the kingdom of God. 

The three planes of the mind's activity have also 
their corresponding physiological planes, or nerve cen- 
tres of physical relationship. The cerebrum, or large 
brain, is the physical seat of its activities, in relation to 
sensation and the outward world. It is the co-ordina- 
ting centre of bodily sensation, and the impressions 
derived from the external world through the five phys- 
ical senses. The activities of the mind that dwells in 
and is conscious only of the sensuous life, are confined 
in their physiological seat of action to this brain. 

In sleep and somnambulism, natural or artificial, the 



METHOD AND SPECIFIC PROCESSES. 257 

cerebrum becomes quiescent, and sensation correspond- 
ingly shut off. When the sleep or hypnotic trance 
is perfect, sensation is entirely suspended. The energy, 
nervous or mental, manifest in the waking activities 
of the cerebrum, have retreated to the cerebellum, 
which is the co-ordinating centre of the involuntary 
powers and organic functions, whose normal and per- 
petual activities are without sensation. 

When the mind is awakened to activity on the inter- 
nal plane, as in somnambulism and the mesmeric 
trance, the cerebellum is the seat of its physiological 
action, and it comes into more immediate and direct 
relation with the automatic functions of the involun- 
tary life which never sleep nor rest. 

This is one reason for the 

INSTANTANEOUS 

And almost absolute power of mental impressions from 
the psychic plane, over the vital processes. And being 
disconnected from the centres of sensation, the mind is 
enabled to pursue its higher psychic activities undis- 
turbed by them. 

The mesmeric and hypnotic trance or sleep as they 
are called, serve to close up the avenues of sense by 
putting the large brain to sleep and centering its active 
forces upon the cerebellum or small brain, which is the 
physiological centre of all the psychic activities of the 
sixth or inner sense. 



258 THE WAY, THE TRUTH AND THE LIFE. 

In the ecstatic or deeper spiritual trance, the activity 
of both the cerebrum and cerebellum, or large and small 
brains, are to a grea degree suspended, and the active 
forces of both become centered upon the medulla oblon- 
gata, which with the solar plexus, hold the balance of 
vital action and prevent an entire suspension of the 
organic functions. 

In the ecstatic or spiritual trance, when fully induced, 
the soul becomes so transported by its comparative free- 
dom from all mundane restraints, and by its beatific 
sense of spiritual being and heavenly communion, 
that its rapture is reflected upon the body which in a 
degree becomes transfigured, and the countenance 
luminous with a heavenly radiance. 

Experience has demonstrated that every condition 
that is of practical value in either artificial somnambu- 
lism or spiritual trance, in the liberation and develop- 
ment of the higher psychic and spiritual activities of 
the soul, may be established as a permanent develop- 
ment, by a gradual unfolding of them through the 
process of normal introversion, without the entire sus- 
pension of normal activity in either the front or back 
brain, but in conjunction with them. 

As the inward and higher activities are awakened 
and unfolded by specific cultivation, the external and 
lower become subordinated to them, and when the full 
development of both the psychic and spiritual powers 
is reached, a complete and 



METHOD A^D SPECIFIC PROCESSES. 259 

PERMANENT CO-ORDINATION 

Of the three planes is also effected, and each one exerts 
its due influence in all the activities of the personal 
life. 

The following graphic and luminous description of 
the great nerve centres and their relation to the mind 
and the corresponding planes of its activities, from the 
pen of Dr. W. F. Evans, so forcibly and clearly illus- 
trate the doctrine we have endeavored to set forth in 
these pages, that we venture to quote it. It may be 
well also to remark that Dr. Evans writes from practical 
experience, having demonstrated the general truth of 
the doctrine in his own person. He says : 

"There are three degrees or planes of mental life, 
like the three stories of a palace, or, more correctly, 
like three concentric circles or spheres, each within the 
other. The doctrine of the degrees of the mind is im- 
aged in the cerebral system. There are in reality three 
brains. We have first the cerebrum, the large brain. * 
¥r * * Then we have the cerebellum, or little brain, 
about one-eighth part of the former in size. * * * 
* * Though smaller in size it has far more vitality. 
For these three brains are like the mysterious books of 
the Sybil — as they decrease in quantity, they increase 
in value. Next we have the primitive brain, the me- 
dulla oblongata. It is that which is first formed in the 
fetus, and the other portions of the cerebral system 
proceed from it in order. ***** T one 
whose inner vision is unveiled, there dart from it in 
every direction millions of rays of a pure light into 
every part of the system. It is much smaller than the 



260 THE WAY, THE TRUTH AND THE LIFE. 

cerebellum, but a myriad times more sensitive and 
vital. These three distinct brains, as we have reason 
to believe, are correspondences and organs of the three 
degrees of the mind. Either may act by itself, or our 
mental activit} r , our memory and consciousness, and 
perceptivity, may use either as its organ. In our nor- 
mal state, and our waking hours, we use the cerebrum 
as the instrument of our thoughts and volitions. This 
in sleep becomes quiescent, as we have had reason to 
notice in cases of fracture of the skull, where a portion 
of the cranium has been removed. Its pulsations cease 
and all is still as the tomb. Its vital force has retreated 
backward and downward to the cerebellum. On the 
dividing line between sleeping and waking, the mys- 
terious dreamland, the mental powers become greatly 
exalted and quickened, so that the experiences and 
perceptions of hours, and even weeks and months, are 
crowded into moments. The mind breaks loose from 
its material thraldom, the limitations of time, place, 
and sense, and asserts its innate freedom. It sees with- 
out the external eye, and to distances almost unlim- 
ited. It perceives distant objects, persons and things, 
something as we see the image of an absent friend in 
the mind, only with more objective clearness, and they 
do not appear to be in the mind, but external to it, 
like the scenery around us in our every-day life. There 
are those who can enter this state at will. It has 
become, in fact, their normal condition. We have 
experimented much with it, putting it to severe tests, 
a thousand miles away, and have found it as reliable 
as our ordinary vision. The power of thus suspending 
the action of the cerebrum, possessed by a scientific 
person, is of great value in the diagnosis of disease. 
It is a condition of the highest wakefulness, though 
physiologically it is a state of sleep, and has been 
denominated somnambulism. It may exist when the 



METHOD AND SPECIFIC PROCESSES. 261 

external senses are not oblivious to the objects sur- 
rounding us. It is a waking up from their usually 
dormant state of the undeveloped powers of our inner 
life. Like the apocalyptic angel, it breaks the seals of 
the closed book of nature, and unrolls the parchment 
on which are written characters that our usual vision 
cannot read, and the wonders of an inner world pass 
in panoramic review. The veil of sense, ordinarily 
opaque, becomes transparent, and through it the inte- 
rior man looks out upon the universe. It is a state of 
illustration, or interior illumination, which may be per- 
manent, normal, and attended with no loss of conscious- 
ness as to our surroundings. It is governed by fixed 
laws, which may be the subject of education, but is none 
the less a gift of God for this. Blessed is the man to 
whom it has been given, and who consecrates it, with 
all his activities, to the good of universal being. 

"In the trance" [ecstatic], "both the cerebrum and 
cerebellum are quiescent (when it is with the individual 
subject an abnormal state), and their vital force has passed 
to the primitive brain, the medulla oblongata. The mind 
is awakened to the most intense degree of activity and 
power of which it is susceptible, in the present stage of 
our existence. Usually, but not necessarily, there is a 
loss of consciousness of the outward world. The pulse 
sometimes becomes nearly or quite imperceptible. The 
movement of the lungs is tacit, and the spiritual body 
only breathes. But these are not necessary concomi- 
tants of this interior state, for all the degrees of the 
mind may be consciously active at the same time. 
Persons maj r be developed normally into this almost 
angelic range of the soul's powers and activities. In 
this degree of the inner life the heavens are opened, 
the separating veil is rent if not removed, the curtain 
is rolled up, the invisible appears in sight, and the 
soul is transported in its vision to the perception of the 



262 THE WAY, THE TRUTH AND THE LIFE. 

solid and enduring realities of a world veiled in dark- 
ness to our common sight. In this degree of the 
unfoldment of the soul's life, man possesses the prop- 
erties and powers of a spirit. * * * * * Hidden 
imponderable forces, to a certain extent, come under 
his control, and he may appear to a sensuous world 
as a . Thaumaturgus, or wonder-worker, and like a 
partially developed Messiah, he heals all manner of 
sickness and disease among the people. Such a mind 
has blossomed into angelic proportions. 

"The next step beyond is what men have called 
death. In every step and degree of progress towards it, 
the mental powers become more and more exalted, and 
their range of action extended. Viewed in this scien- 
tific light, death is seen to be only transition to a higher 
life. It cannot be a punishment for our sins, but a 
necessary step and normal process in human develop- 
ment. Having finished the work committed to our 
hands, and accomplished our appointed use here in the 
plan of Providence, when our friends shall call us dead, 
we shall have only languished into life." 

Recognizing the three planes of the mind's activi- 
ties, and the three corresponding physical or nervous 
centres from which it acts, the phenomena of somnam- 
bulism and trance lose much of their mystery. 

Take the functions of the cerebrum and the cerebel- 
lum : the cerebrum or large brain is the co-ordinating 
centre of all the bodily sensations, voluntary activities 
and impressions, derived from the outer world through 
sensation. The cerebellum or small brain is the co-or- 
dinating centre of all the involuntary activities of the 
organic life, and these activities are without sensation. 



METHOD AND SPECIFIC PROCESSES. 263 

The large brain is the seat and organ of the mind's 
activities in their relation to the outer world, in which 
sensation plays so important a part. The back, or 
small brain, is the seat and organ of the mind's activi- 
ties in its purely psychic functions, independent of 
physical sensation. When, therefore, the mind with- 
draws from the external plane of observation and activ- 
ity, and centres itself in its perception and activity 
upon the internal, it simply retreats from the front to 
the back brain, and, withdrawing its activity from the 
one, centres it upom the other. The result is, the large 
brain or centre of sensation becomes quiescent, and 
when this transfer is complete, the mind is wholly dis- 
connected from sensation, and so from the outer world 
through sensation. 

Being free from the diverting influence of physical 
sense, the mind is free to give itself wholly to anything 
to which the attention is directed. It is a state of 

INWARD CONCENTRATION. 
If the attention is directed to the body, it is enabled to 
impress itself, — through the immediate connection of 
the cerebellum with the vital organs, — with all this 
power of concentration upon the vital processes, and 
produce immediate and even instantaneous results, im- 
possible from its centre of action in the cerebrum. It 
then has supreme power either to create or expel dis- 
eased action, and suspend or produce any sensation 
desired, whether of pleasure or pain. 



264 THE WAY, THE TRUTH AND THE LIFE. 

From this interior plane above sensation, it is also 
free to impress itself with this same power of concentra- 
tion upon another, and being free from sensation, is 
free from all fear induced by sensation, and so enabled 
to give itself in perfect faith to the healing or the 
accomplishing of any good desired. 

It is this higher sense of freedom from physical lim- 
itation, that enables the mind to enter so fully into the 
untrammeled exercise of its higher psychic powers in 
the study and mastery of the occult world. But to 
attain this condition of inner concentration and free- 
dom in a normal manner, without losing the conscious- 
ness of the outer world and the immediate surroundings, 
the transfer of this centre of action must be made with- 
out the entire suspension of sensation and cerebral 
action. Unless this is done there can be no co-ordina- 
tion of the outer with the inner counsciousness and 
activity, and the true and normal object of the transfer 
and inner development is unattained. 

While the primary object of life on earth is educa- 
tion and discipline, in the very attainment of these 
ends man is to grapple with and master the conditions 
of the world, and turn it into a world of beauty and a 
garden of delight. He is not, therefore, to retire from 
the world in order to unfold and exercise his higher 
powers, but bring these inner powers forth in co-opera- 
tion with the external for the attainment of this mas- 
tery. " God sent not his Son into the world to condemn 



METHOD AND SPECIFIC PROCESSES. 265 

the world, but that the world through him might be 
saved." 

The isolated development of the mind's powers on 
either plane, however perfect that development might 
be, would 

DEFEAT THE ENDS 

For which they were bestowed. Neither class of pow- 
ers or plane of activity, can subserve their purpose in 
the education and perfection of man only as they are 
brought to their normal development and activity in 
full co-ordination one with the other. 

The lower need not and should not be entirely sus- 
pended for the development and exercise of the high- 
er, else co-ordination of the different planes would be 
impossible. The lower, however, are to be subordinated 
to and overruled by the higher, as this is the law of 
their co-ordination; and because this is the law, it is all 
that is essential to secure the result, which when 
secured renders it both normal and permanent. 

In this higher development and co-ordination of the 
soul's powers there are two fundamental conditions of 
absolute importance, which must not be lost sight of ; 
first : the five external senses are to be subordinated to, 
co-ordinated with, and overruled by, the inner psycho- 
metric sense; second : the animal nature and the law 
of the selfish life is to be subordinated to, co-ordinated 
with, and governed by, the spiritual nature and the 



266 THE WAY, THE TRUTH AND THE LIFE. 

higher law of the spiritual life, which is the law of 
unselfish love and impartial ministration. The attain- 
ment of the latter first, gives power to secure the for- 
mer with ease and certainty, co-ordinates the whole 
under the law of the perfect life, opens the spiritual 
understanding, and secures divine illumination of the 
mind on all the planes of its activity. 

In the chapter on healing, the law of mental co-op- 
eration with divine power, was given as diverted atten- 
tion; on the ground that withdrawing attention from 
pain and diseased action, suspends them to the degree 
to which the attention is diverted; and that the con- 
centration of attention upon the healing power and 
process in confident expectation of its immediate real- 
ization, correspondingly quickens the healing action 
and secures the result. 

As the cerebrum is the seat and centre of physical 
sensation, and also of the mind's activity in the sphere of 
sensation, while the mind is held to this centre of its 
activity, it will be difficult and perhaps impossible for 
the majority of persons to wholly divert their attention 
from actual suffering, and hold it on a process that is 
without sensation; hence 

THE IMPERFECT RESULT 

In so many attempts at Mental and Faith healing. 
But when the mind has acquired the art of transferring 
its centre of action from the seat of sensation in the 



METHOD AND SPECIFIC PROCESSES. 267 

front brain to the back brain, beyond the reach of sen- 
sation, it is not only free from the diverting power of 
pain, but is brought into immediate conjunction with 
the vital processes, and so in a position to throw the 
whole force of its concentrated action into and upon the 
healing process. 

To secure this result, we again affirm it is not neces- 
sary to entirely suspend the action of the front brain, 
but simply to overrule it by the higher and more inte- 
rior action of the back brain, which enables the mind 
to assert its ascendency and control over both sensation 
and disease. The same is true of the exercise of the 
psychometric penetration, inner vision, occult power 
and all the higher psychic activities of the sixth sense. 

The presence and direction of one who is familiar 
with the processes and conditions of this psychic edu- 
cation and development, is a great advantage; yet it 
is not an imperative necessity. If the student carefully 
studies the exposition we have given, until he has fa- 
miliarized his mind with the princeples involved, then 
faithfully follows the instructions which we will make 
as plain and specific as our command of language will 
permit, there is no reason why he should not be entirely 
successful. 

Experiment has demonstrated that even the uncon- 
scious trance can be self-induced by those who have 
been fully instructed in the law and process, more 



268 THE WAY, THE TRUTH AND THE LIFE. 

readily even than under the supposed necessary ma- 
nipulations of another. 

Dr. Fahnestock, one of the most successful operators 
in our own country, in inducing the clairvoint vision, 
in the trance, or what he called " statuvolism or artifi- 
cial somnambulism," demonstrated, as he believed, 
that this state was always self-induced; that the manip- 
ulations so much resorted to and depended upon by 
magnetists, served only to establish expectant atten- 
tion, when the subject passed into the condition he 
was expecting, through his faith in the process em- 
ployed. 

Dr. Fahnestock, after this discovery, never resorted 
to manipulation nor any of the mesmeric processes, but 
taught the art of self-induction into the statuvolic con- 
dition to large numbers; some of whom had tried the 
mesmeric process in vain. His experiments were con- 
fined wholly to self-healing, and the development of 
the inner sight, hearing, etc. 

Those he taught were enabled to enter this condition 
at will, and often in an instant; and thus become at 
once as oblivious to persons and things around them — 
unless their attention was specially directed to them — 
as though they were in another world. They became 
equally oblivious to every bodily sensation, even though 
in acute suffering at the time of passing into this con- 
dition. 

Before returning to the normal wakeful state, if 



METHOD AND SPECIFIC PROCESSES. 269 

attention was directed to the suffering or diseased con- 
dition with which any portion of the body was affected 
when awake, by resolving while in this state of inward 
concentration, that the parts should be healed and suf- 
fer no more, that resolution 

WAS SUFFICIENT 

To effect the result, and on returning to the normal 
condition, which they could accomplish at will, that 
portion was kept in the insensible condition until fully 
restored, which was always in a very short time, and 
often immediate. Severe fevers were thus broken up, 
and the full healthful action of the system restored in 
a single transition of this kind. 

While his students thus learned to heal themselves 
and control sensation, to banish all unpleasant memo- 
ries and strengthen weak ones, etc., the majority of 
them were trained in the exercise of their psychic pow- 
ers of inner-sight, hearing, etc., of distant objects, per- 
sons and places, and some of these experiments were, 
indeed, very remarkable. 

He did not carry or push these developments beyond 
the plane of the sixth sense, however, and if he was 
familiar with the deeper spiritual state, or with the 
doctrine of the higher spiritual plane of the mind's 
activities, it does not appear from his book. His 
method of inducing " statuvolism " will be given in his. 



270 THE WAY, THE TRUTH AND THE LIFE. 

own words, with some illustrations of his success, in the 
Appendix. 

Had he realized that all the practical results he 
secured through artificial somnambulism, could have 
been equally and fully secured without the entire sus- 
pension of external consciousness, he would have 
accomplished much more than he did. 

His belief that the trance was always self-induced, 
even when various other processes were employed, was 
and is still shared by many of the most prominent and 
advanced experimenters, both in this country and in 
Europe. 

Whether this be always true or not, the fact that all 
the desirable results can be and are secured by self-in- 
duction and without the suspension of external con- 
sciousness, has been fully demonstrated by experi- 
ment. 

Let this fact once become fully and generally recog- 
nized, and the further fact that the highest or spiritual 
plane of mental action can be reached by all who desire 
it, — and without the trance, — and that through the 
spiritual condition self-mastery is fully attained, and 
the rapid and perfect unfolding of all the soul's powers 
made easy and certain, the door of immediate and 

UNIVERSAL EMANCIPATION 

And improvement is opened to the world, and whoso- 
ever will may enter. 



METHOD AND SPECIFIC PROCESSES. 271 

Few experimenters have realized or even recognized 
the practicability of attaining and applying the higher 
spiritual condition to the immediate improvement and 
illumination of the mental and psychic powers in their 
normal and practical activity on the outer and inner, 
or physical and psychic planes. 

The partial and imperfect development of spiritu- 
ality in the religious teaching and experience of the 
world — largely due to the cramping and narrowing 
influence of a dogmatic and materalistic theology and 
the emotional diversion of an impractical sentimental- 
ism — has blinded the world to the real power of spirit. 

The banishment of creed and dogma, and full im- 
mersion into the spiritual life, of which the water im- 
mersion of John the Baptist was the outward and pro- 
phetic symbol, would reverse all this. 

The spirit being perfect and always at-one with God, 
when it has its full and perfect sway over the external 
man, the powers of the external will of necessity be 
brought to perfection. But so long as creed and dog- 
ma, or intellectual opinion — the letter of a book, or 
standards of external authority — are held above the 
immediate inspiration and guidance of the spirit 
within, the great dearth of spirituality or the life and 
power of the Spirit must continue in the religious 
world. 

While the unfolding and discipline of the mind's 
powers on both the external or sensuous, and the inter- 



272 THE WAY, THE TRUTH AND THE LIFE. 

nal or psychic plane, have each their own specific laws, 
and processes, there can be no perfect development 
and activity of these powers, only as they are subordin- 
ated to, co-ordinated with, and governed and illumina- 
ted by the spiritual. 

This nature being co-ordinated with and governed 
by the Divine Spirit, when it is the ruling and guid- 
ing power of the personal life, brings the whole man 
under the 

IMMEDIATE INSPIRATION 

Of omniscient wisdom, infinite goodness and absolute 
power. 

The Psalmist in one of his seasons of spiritual exalt- 
ation and prophetic inspiration, voiced the divine prom- 
ise of spiritual illumination and guidance in these 
encouraging words : " I will instruct thee and teach 
thee in the way which thou shalt go : I will guide thee 
with mine eye." The spirit which is in man, as the 
essential life and foundation of his being, is the 
specialization of God in him, and the only channel and 
direct expression of God's word of instruction or im- 
partation to his consciousness and understanding. 
Being a portion of the Divine Spirit in man, or that 
point of contact where the Divine Omniscience touches 
human intelligence, it is the eye of God, the eye of 
omniscience with which He will guide the one who 
turns to it and walks in its light. The spiritual part 



METHOD AND SPECIFIC PROCESSES. 273 

of man is so much of God in him to instruct him and 
teach him in the way that he shall go. It is the 

divine or 

OMNISCIENT EYE 

To guide him. So surely as any man focalizes his 
attention in desire and faith upon it, just so surely does 
he focalize the divine omniscience into and upon his 
own soul. 

Both the possibility and the practicability of the full 
realization of this Divine Ideal by all men who suffi- 
ciently desire it, was demonstrated by our great Exem- 
plar in his own experience before the world, and who 
thus became the "Elder Brother" of his race, and "The 
Way, the Truth and the Life" for all men. From the 
divine altitude of his experience and inspired wisdom, 
he assured us that the same experience was open to, 
and within the reach of all; the great and the humble 
alike; that whoever believed in him as an example for 
themselves, should do the work that he had done, and 
even greater. 

" Ye shall receive power when the Holy Spirit is come 
upon you, and ye shall be my witnesses," were among 
the last words which he spake to his disciples as he was 
about to pass from their outward vision, through a glo- 
rious translation. These same disciples in and through 
whom this transfiguring power of the Spirit was to 
become manifest, were selected from among the un- 
lettered and humble fishermen of Galilee, as if for 



274 THE WAY, THE TRUTH AND THE LIFE. 

the express purpose of showing what his gospel could 
and would do for all men, however humble in position 
and attainment, on the plane of the external life. 

The subsequent history shows how fully and divinely 
the promise was fulfilled and realized in Apostolic 
experience, and the religious histoiy of the world gives 
abundant confirmation to the divine certitude of the 
promise, in the corroborative experience of all men, to 
the full extent of their genuine faith in the promise, 
and the corresponding fidelity to the conditions of its 
realization. 

To keep a clear understanding of what is meant by 
the Holy Spirit coming upon men, let us revert again 
to the signification of the word Holy, which is "whole, 
entire, complete." By the Holy Spirit then is meant 
the whole Spirit, or that which is wholly spiritual. 

Keeping in mind the three-fold nature of man, clas- 
sified by St. Paul as body, soul and spirit, when the con- 
sciousness which is begotten of the mutual relation and 
activity of soul and body is awakened to the recogni- 
tion of the higher and deeper, or inmost realm of the 
spiritual, and the attention is fully turned in desire and 
faith upon it, the whole external man becomes, by this 
uplifting prayer of faith, merged into and united with 
the spirit, and they twain become as one. 

Thus when the whole thought and desire of the man 
rises to the plane of the spiritual, the highest and 



METHOD AND SPECIFIC PROCESSES. 275 

inmost realm of his own being, he comes under the law 
and power of the spiritual life, and the 

HOLY SPIRIT, 

Or that which is wholly spiritual, has come upon him. 
The "seventh seal" of the book of life is opened; 
the seventh or deepest and inmost sense of his 
being which opens "the heavens unto him," or the 
realm of the heavenly and divine, is awakened and 
established, by which he is continually under its influ- 
ence, and is enabled at any moment to centre his 
thought and consciousness upon it, as through the 
opening of the sixth sense he is enabled to centre him- 
self upon the psychic plane in thought and activity. 

These blessed words of the Christ, therefore, imply 
that when this condition of conscious life was reached 
by his followers through fidelity to his instruction, they 
would reproduce essentially his life and experience in 
themselves. How else could they be witnesses for him, 
in the fulfillment of his oft-repeated promises to them, 
and to the full truth of his teaching before the world? 

Fidelity to his instructions was to bring his followers 
into an experimental knowledge of the truth of his 
great doctrine of human possibility, and the realization 
of its emancipating power in personal experience. " If 
ye continue in my words," "ye shall know the truth, 
and the truth shall make you free." 



276 THE WAY, THE TRUTH AND THE LIFE. 

We cannot be true disciples of this supreme Teacher 
and Leader, without personnally following his exam- 
ple. The record of that example is so plain and sim- 
ple, the " wayfaring man though a fool need not err 
therein." 

With the prescience of the great mission of his life 
pressing upon his mind, he was ready "to fulfill all 
righteousness," in the completion of the last outward rite 
of the old covenant dispensation, which he was about 
to put forever behind him, as he entered into the ful- 
ness of the new, and passed beyond the letter into the 
spirit. In " coming out of the water " — the external — 
and turning his back upon the old, "he prayed, and 
as he prayed, the heavens were opened unto him, and 
the Spirit descended and abode upon him." 

Here was the uplifting prayer of entire consecration 
to the spirit and its full leading in the life, which 
opened the heavens unto him and brought the full 
influence and power of the Spirit permanently into all 
the activities of his daily life, and will do the same 
for every one who truly and faithfully follows his 
teaching and example. The Day of Pentecost stands 
as a notable demonstration of this truth, and the repro- 
duction of Apostolic experience in all who truly follow 
their example, is its perpetual corroboration. 

After this immersion into the spiritual life, Jesus was 
led by the spirit into the wilderness to be tempted of the 
adversary. He needed, at that great crisis, to be in a 



METHOD AND SPECIFIC PROCESSES. 277 

solitary place alone with God; in the completion and 
ratification of this New Covenant with the Father, 
which he was to fully realize and extend to the chil- 
dren of men. Every temptation of the old man to 
rebel against the law of the Spirit and return to the 
enticing pleasures of sense, was to be overcome, and 
the fleshly life be brought into full and permanent 
reconciliation to the law and leading of the spiritual 
life. 

This is the first work of the Spirit in the life of all 
who come under its influence and power. But how 
few stand the test of the trial, and come out as our great 
Leader and Exemplar did, with every power of the 
external man brought into complete and permanent 
reconciliation and oneness with the inward and spirit- 
ual nature, and so with the Father in true and loyal 
sonship. This constitutes the 

NEW COVENANT 

Of God with men as his children; a covenant which 
requires man's full committal. When he gives him- 
self fully to the leading of his own spiritual nature, he 
commits himself to the law of God in his life, and 
becomes the filial and obedient son of the All-wise and 
beneficent Father. He enters into the New Cove- 
nant. 

How many of us who have been lifted up to the 
Mount of heavenly vision and communion, and permit- 



278 THE WAY, THE TRUTH AND THE LIFE. 

ted to feed on heavenly manna, or partake of the bread 
and wine of the kingdom, when the hour of trial came 
for the testing of loyalty and obedience to the law of 
that life, like the Israelites in the wilderness, have turned 
longingly to the flesh pots of Egypt; or were content 
to patch up a compromise, clinging to fleshly desires, 
while still holding feebly to our spiritual leader. 

The temptations which came to Jesus were those of 
the spirit of self, or of the selfish life; a prompting to 
use the new found power to the ends of personal desire 
and ambition. On returning to take up the active 
duties of life after a prolonged fast, during a season of 
spiritual absorption and communion in which the 
demands of the flesh were forgotten, "he was an hun- 
gered." Then said the flesh, "If thou be the Son of 
God, command that these stones be made bread." . A 
simple and natural suggestion from the physical point 
of view. A normal hunger and a legitimate demand 
for nourishment. Nothing wrong of itself in the exer- 
cise of extraordinary power for the supply of the 
immediate bodily necessities, when shut off from the 
ordinary means. " It is written " said the Spirit, 
" Man shall not live by bread alone but by every word 
which proceedeth out of the mouth of God." 

In the open vision of the Spirit, Jesus had seen that 
all life was one; and in that unity every demand of 
the universal life was a word proceeding from the 
mouth of God. It was to be his meat to do his Fa- 



METHOD AND SPECIFIC PROCESSES. 279 

thers will, who had sent him to break unto mankind the 
true bread of life. He was to find his life in giving it 
for others. 

Here was a temptation to use the newly conferred 
power to supply his own personal necessities, before he 
had used it in ministering to others, and thus place 
self before the brethren; but the power that could con- 
vert stones into bread, could sustain the body until 
such time as he could share with his brethren. 

Then came the larger plausible temptation of work- 
ing out for his race the realization of the Jewish tra- 
ditional ideal of the Messianic Mission. Surely he 
could wield this divinely conferred power in liberating 
his people from the galling yoke of Roman sway, 
"restore the kingdom to Israel," and, sitting upon the 
throne of his father David, extend the sceptre of his 
dominion over the kingdoms of the world; making the 
glory of them contribute to the supreme exaltation of 
the chosen people of God. 

How gladly would the Jews have accepted such a 
Messiah. There was nothing in the history of God's 
providential dealings with this people through his 
inspired leaders of the past, against such a hope and 
procedure. But in the open vision of the spirit he 
had seen that 

THE TRUE ISRAEL 
To be redeemed from the dominance of the enemy was 
the spiritual nature of man everywhere. That the 



2S0 THE WAY, THE TRUTH AND THE LIFE. 

kingdom to be set up was the supremacy of the spirit 
in which all men were to become kings and priests 
unto God, sons and daughters of the Lord Almighty. 

Then came the last temptation of the outward life; 
surely in the working out of his great mission, he 
could perform signs and wonders as an evidence that 
he was the favored of God, his appointed Messiah and 
Leader. 

Here were the demands of the flesh, ambitions of the 
worldly spirit, and personal pride, each presenting its 
plausible claims in a form not in itself specifically 
wrong or evil, but legitimate to the natural or external 
life. In the light of the Spirit, however, in which no 
personal claims or preferences are possible, whose law 
is the universal good, and impartial ministration, to 
have yielded would have compromised his gift, violated 
his vow of consecration and despoiled him of his Mes- 
siahship. 

He might still have wrought marvelous works as 
others had done before and have done since, who have 
attained some degree of psychic power — sought, may 
be, at first with honorable motives — but when attained, 
could not resist the temptation to turn it to the ends of 
self-glory and personal aggrandizement. 

The cultivation and development of the psychic 
powers are, we repeat, as simple a matter as the cultiva- 
tion and development of the physical powers; and may 
be entered into by any one with certainty of success, 



METHOD AND SPECIFIC PROCESSES. 281 

who will faithfully observe the conditions of this cul- 
ture. But when these higher attainments are turned 
to selfish and personal ends, it is a prostitution of noble 
gifts to ignoble purposes, for which they were not 
bestowed, and such perversion will in the end bring 

TERRIBLE RETRIBUTION. 

"He that exalteth himself shall be abased." The 
higher the self-exaltation through perversion of noble 
powers, the deeper the fall and ultimate debasement 
certain to ensue. 

In entering upon the higher life of spiritual suprem- 
acy, the temptation will come to every one to form a 
compromise instead of a union between the old man 
and the new; and the majority of those who have had 
a genuine spiritual experience, are thus trapped, and 
become handicapped for life to a crippled religious 
warfare, sometimes the saint in the ascendency, but 
oftener the sinner. 

There is no safety, or life of exultant victory, except 
in the complete reconciliation or at-one-ment of the 
external with the internal; the law of the Spirit becom- 
ing the supreme law of the personal life, which makes 
all life and all interests one; in which the recognition 
and love of neighbor is one with the recognition and 
love of self. 

When this victory over self is achieved, through the 
at-one-ment of man in the Spirit, the "power of the 



282 ■ THE WAY, THE TRUTH AND THE LIFE. 

Spirit" becomes in his hands the key to all achieve- 
ment and victory. "Ye shall have power" when the 
whole spirit " is come upon you, and ye shall be my 
witnesses." The whole man becomes a unit of activity 
on the highest plane of his being, in which he becomes 
the resistless and " magical man ;" but he is this only 
for the good of- his kind. All personal considerations 
and preferences become merged into the general and 
universal good. 

When in that crucial hour, our great Exemplar and 
Leader had put all self and personal considerations 
beneath his feet, and his whole being became perma- 
nently one under the law of the spiritual life, " He 
returned in the power op thp Spirit into Galilee, 
preaching the gospel of the kingdom of God." "And 
they were astonished at his teaching, for his word was 
with power." 

Here is the one supreme example for us all. The 
true power, the true victory, and the true life with 
the simple and only steps to their realization, are 
clearly revealed and fully illustrated. 

All men are spontaneously moved more or less with 
desire for power and achievement. On the plane of 
the sensuous life it is external emolument, wealth, 
position. and power of mastery, for personal ends. On 
the plane of the spiritual, attainment of wisdom and 
power for the advancement of universal well-being, 



METHOD AND SPECIFIC PROCESSES. 283 

becomes the inspiring motive. " He that is greatest 
among you, let him become servant of all." 

The attributes of Spirit, when embodied and organ- 
ically expressed, are Wisdom, Goodness, Power. When 
the subordinate nature of man is co-ordinated and 
made one with his higher and spiritual nature, these 
attributes become the crowning glory of his life. The 
full development of the power and perfection of the 
personal life is possible only through the co-ordination 
of all the powers of his being in a unity of action ; and 
this is impossible except through the full subordina- 
tion of the lower to the higher. 

This co-ordination and integral development of all 
the powers in unity of action, which gives such power 
of achievement, are as readily commenced and carried 
forward from childhood and youth as in adult life; 
and indeed much more so, as there is less to overcome. 

By this co-ordination and unity of the outward and 
inward life in childhood, or youth, power of achieve- 
ment and success in all legitimate efforts, are secured 
to the humblest capacity, and a true motive and inspi- 
ration supplied. 

"Where thy treasure is, there will thy heart be also," 
and where the heart is there will be the motive and the 
effort. Let these then be made right from the start. 
If the imperishable and incorruptible treasures of love 
and wisdom, knowledge and power, the power of all 
mastery which wisdom and goodness alone bestow, 



284 THE WAY, THE TRUTH AND THE LIFE. 

be the dominant desire of the heart, they will be freely- 
given. " Ye shall seek me and find me, when ye shall 
search for me with all your heart." As Spirit is 

IMPERSONAL BEING, 

When man in his individual capacity comes into 
at-one-ment with the spiritual life, he lives no longer 
for self, but for the general good. Hence to enter into 
the true spiritual condition and realize the supremacy 
of the Spirit and its illuminating and saving power, 
the spirit of self and all personal considerations and 
motives must be laid down and left forever behind. 

The one desire to be led and governed by the Spirit, 
through which the will and purpose of the Father can 
alone be fully known and obe}^ed, must become the 
supreme motive of the soul. There must be an entire 
and unreserved consecration to the Spirit, the will to 
do only the Father's will. As our great Leader and 
Captain said of himself, " It is my meat to do the will 
of him that sent me, and to finish his work." 

All men have this same work to finish through 
co-operation with the Father in the working out of 
their individual and social destiny; and this co-opera- 
tion with the Father is possible only through obedi- 
ence to the law of the spirit which he has given us. 
"He that willeth to do His will shall know of the 
teaching." This must become the ruling motive, if we 



METHOD AND SPECIFIC PROCESSES. 285. 

would enter into the illumination and power, and 
achieve the victory of the Christ life, and thus become 
witnesses for him. 

The following specific process of introversion for 
transferring the seat of the mind's activities from the 
front to the back brain, without suspending external 
consciousness, and developing the higher psychic pow- 
ers, will be found simple and reliable; and if intelli- 
gently and persistently applied, certain in its results. 

The first step is the complete inward focalization of 
the three leading senses, viz : sight, hearing and feel- 
ing. To acquire this art will be found easier for some 
than for others; but perseverance will bring success 
to all. 

First select a quiet, retired and comfortable place, 
free from intrusion and outward disturbances, and sit 
or recline in an easy position, with complete relaxation 
of the muscular system. Dismiss all care and anxiety, 
close the eyes, shut out as far as possible the outward 
world, and, collecting the thoughts, throw or project, 
the mind to some distant place or person that you 
would like to visit, and that has sufficient interest to 
hold your attention during the experiment. 

The secret of success in this process is the control 
and concentration of the attention. For this reason, a 
favorite and familiar place or person should be chosen 
for the experiment. The revival in memory of some 



286 THE WAY, THE TRUTH AND THE LIFE. 

past scene or experience of absorbing interest, is a good 
exercise. 

When this attitude is taken and the place or person 
is focalized in thought, concentrate and fasten, or hold 
the attention calmly but firmly upon the same, and 
imagine yourself spiritually there. Now try to see the 
person or place that you are mentally visiting, and eve- 
rything concerning them that you wish to see. Form a 
complete mental picture of the same, and study or 
observe it minutely until the mind has become absorbed 
in the contemplation. 

This may seem to be the work of your own fancy or 
imagination, but no matter. It is of no consequence 
whatever, at first, whether what you see be a true vis- 
ion, or a picture of the imagination; so long as the 
attention becomes absorbed in it and you can for the 
moment forget your surroundings and sensations in the 
contemplation. It serves to focalize the attention 
inwardly and this is the first object of the sitting. 

The object of thus mentally visiting a distant place 
or person, is to get the mind 

OFF FROM SELF 

And the immediate sensations and surroundings; and 
this can be done only by focalizing the attention and 
holding it upon something else of sufficient interest, 
until these are forgotten. Remember the law of mind, 
that the attention cannot be concentrated in one direc- 



METHOD AND SPECIFIC PROCESSES. 287 

tion without its suspension in all others. This exer- 
cise develops the power of directing, holding and con- 
trolling the attention at will. When this art is 
acquired, the first great step in this development of 
psychic power is taken. 

To form a mental picture of some distant object and 
hold the attention upon it in the effort to see the real- 
ity for which it stands, serves to secure the inward 
focalization of the sense of sight; and this in time will 
develop the real inner vision. When this inner vision 
is fully awakened, it will soon be easy to distinguish 
between the pictures of imagination and objects of real 
vision. 

The rapidity and perfection of this development of 
the inner sight, will depend upon the degree of concen- 
tration and absorption in the process. As with the 
attention, so with each of the senses; they cannot be 
directed fully in one direction or upon one object, with- 
out suspending their activity in other directions; and 
contra wise, suspension in one direction aids their activ- 
ity in another. So withdrawing the attention from 
the outward plane of observation, and focalizing the 
three leading senses, sight, hearing and feeling, inwardly 
upon any object of interest to which the attention is 
directed, that is, by seeking to mentally see, hear and 
feel the object, serves to suspend the external action of 
these senses, and correspondingly awaken them upon 
the internal and psychic plane. 



288 THE WAY, THE TRUTH AND THE LIFE. 

Repeated effort will in a short time fully focalize, 
develop and establish the senses in this inward action, 
without the entire suspension of their hold upon the 
external. 

When this is effected, a moment's concentration of 
attention, will be sufficient at any time to bring the 
internal action into complete supremacy over the exter- 
nal, and enable the mind to suspend physical sensation 
at will, or to exchange suffering for comfort. 

The first effort should be with sight, as this is the 
leading sense, then hearing and feeling; but with the 
transfer of sight from the external to the internal and 
the full development of the inner vision, the other 
senses are usually spontaneously transferred with it. 
When this is not the case, the same process applied to 
each will soon effect the desired result. 

The first object of this effort is to bring the bodily 
sensations and conditions under complete mental con- 
trol, and this is accomplished by the inward focaliza- 
tion of the three leading senses — sight, hearing and 
feeling. 

When the mind is enabled to transfer the activity of 
these senses from the physical to the mental plane at 
will, it may then shut off all diverting and disturb- 
ing influences from the outward plane, and estab- 
lish perfect conditions for the development and 
training of the higher psychic powers. 

In acquiring this art of introversion and the devel- 



METHOD AND SPECIFIC PROCESSES. 289 

opment of the psychic powers, there are two things to 
be especially guarded against ; first : revery, which is 
neither genuine meditation nor true abstraction; but a 
diffusive mind wandering, which is fatal both to intel- 
lectual development and the psychic vision. It is the 
opposite of clear thinking and mental concentration. 
Second : somnolence or sleepiness, to which many will 
find themselves liable. If this occur from weariness, 
postpone the experiment until rested. If not, then 
rouse yourself at every recurrence of the drowsiness, 
and proceed with the effort, resolved to reach the 
inward focalization without the loss of consciousness. 
This all can do who really will it. Without this pre- 
caution, some will fall into the hypnotic sleep, and 
unless one, who is present for the purpose, speak 
to them, and awaken mental action in the somnambu- 
lic condition, they will awaken after a longer or shorter 
sleep, without knowing that they have been in the som- 
nambulic state at all. Sleep thus induced, however, 
is remarkably refreshing and restorative. It is said 
that Gen. Butler, John Kelly and other men noted for 
their extraordinary power for work and endurance, had 
from early life the faculty of throwing off all care, even 
in their busiest hours, falling asleep at once, and wak- 
ing on the exact minute determined upon before 
going to sleep, perfectly refreshed and renewed. 
The majority of people could acquire this art by follow- 
ing the hint here given. 



290 THE AVAY, THE TRUTH AND THE LIFE. 

As the external senses, or the mind's action in and 
through them, are thus focalized inwardly, their exter- 
nal action is for the time correspondingly suspended, 
the front brain rendered quiescent, and the mind's 
activity centered upon the back brain. This being 
effected without the abnormal condition of trance or 
somnambulism, the development and exercise of psy- 
chometry, normal seership, •mental healing and all the 
occult powers of the sixth sense, in 

THE WAKING STATE 

Are rendered comparatively easy and practicable. The 
inward focalization of sight, gives the inner vision; of 
hearing, the inner hearing; and of feeling, the inner 
sympathetic or psychometric sense. 

This transfer of sensation and activity from the 
physical to the psychic plane, secures the perfect con- 
ditions, also, for the unfolding of the higher gifts of the 
Spirit, through the opening of the deeper and true 
spiritual or seventh sense, as it is a state of great 
inward concentration and corresponding stillness of the 
outward man. 

We are fully assured that this art of introversion 
may be acquired by every one who is sufficiently indi- 
vidualized and unfolded to appreciate and desire it. 

In the state of diverted attention and inward con- 
centration thus readily induced, the mind becomes 
supreme over the body, and the will to suspend sensa- 



METHOD AND SPECIFIC PROCESSES. 291 

tion in any part, is sufficient to produce the result, 
which remains until revoked by the will in the same 
condition, subsequently induced. Self-healing then 
becomes a simple matter of the will. 

The mental healing of others, also, is vastly more 
prompt and certain from this psychic plane of inward 
concentration, than is possible from the ordinary plane 
of mental action. But when in this state of concentra- 
tion the attention is turned in thought and desire upon 
the divine fountain of Spirit within, the whole being 
becomes flooded with spiritual light and power, a wis- 
dom and energy that is heavenly and divine. Then 
power to heal by word and touch is absolute; because 
the act is wrought in God. 

The casting out of devils and reforming the vicious, 
the reclaiming of drunkards and restoration of the 
insane to soberness and reason, giving strength to the 
weak and courage to the lowly and disheartened, and 
working "not after the law of a carnal commandment 
but after the power of an endless life," for the universal 
emancipation, enlightenment and uplifting of man- 
kind, become the easy and true work of life. 

Man then becomes one in spirit and purpose with 
the divine, and is led, governed and crowned with 
wisdom, sympathy and power. It is the Christ or 
God-anointed life; the true at-one-ment of man with 
God, the human with the Divine, Christianity as Christ 
taught and lived it. 



Spirituality the Only Basis 



TRUE NORMAL AND PERFECT LIFE. 



Man can do and be his best only by the exercise of 
his best powers, or as he puts forth effort from the high- 
est plane of being. To seek to centralize himself 
upon this plane should, therefore, be the first business 
of life; then the legitimate result or realization of every 
laudable ambition is within his reach. The develop- 
ment and perfection of all his powers, the complete 
mastery of self and attainment of personal supremacy 
in the kingdom of life, are his. " Seek first the king- 
dom of God," which means "spiritual power on earth," 
and all these things will be easily attained. 

Let no one for a moment indulge the thought that 
spirituality calls for the life of a "recluse," "asceti- 
cism," "mortification of the flesh," or any abnormal 
condition whatsoever. 

SPIRITUALITY 

Is the only real naturalism or true rationalism possible 
to man. 



SPIRITUALITY THE ONLY BASIS. 293 

Materialism and sensuality, are as abnormal and 
distorting to true manhood, as the opposite extremes of 
an austere fanaticism or a morbid sentimentalism, 
which too often pass for religion and true piety. 

God is Spirit, and the most natural Being in exist- 
ence. All the joyous life of nature breaking forth in 
the beauty and fragrance of the flower, the song and 
charm of bird, and the spontaneous exuberance and 
delight of animal activity, are but the manifestations 
of his omnipresent cheer and perpetual inspiration in 
the life of his creation. When man comes into unity 
with God through unity with the spirit that is in him- 
self, he too will be as spontaneously happy and exu- 
berant as is the life of flower or bird. 

The self-denial which spirituality demands, is not 
the destruction of the flesh or its functions, but their 
subordination to and co-ordination with the spiritual 
nature. This insures temperance, chastity and the 
healthful and vigorous activity and hearty enjoyment 
of every function of soul and body, each in its own 
legitimate sphere, time and place. "To everything 
there is a season, and a time to every purpose under 
the heaven." "Render to Caesar the things that are 
Caesar's, and to God the things that are God's." 

As in physical healing we have only to recognize 
the healing power of God in the life, — which is always 
one with His life, — and turning from all thought of 
disease, unite with that power in desire and faith, to 



294 THE WAY, THE TRUTH AND THE LIFE. 

secure the immediate healing of the body, so in spirit- 
ual illumination and guidance, we have only to recog- 
nize the light of God in our spirit — which is always 
one with Him — and withdrawing from the external 
unite with the spirit through desire and faith, to secure 
its immediate illumination and teaching. 

The remarkable success of the two French noblemen, 
in the spiritual development and education of their 
families, given in the Appendix, was due to their rec- 
ognition of the spirit and its rightful supremacy in the 
personal life, and thus making that the basis of all 
their efforts. In our specific instruction for the devel- 
opment and training of the psychic powers, it is pre- 
sumed that the student who has followed us thus far, 
has come to recognize and choose this only true basis 
as his own. When this is done there can be no ques- 
tion of his success, and the achievement of a victori- 
ous life. 

If in the first effort in focalizing the attention upon 
some absent and familiar friend or place, the student 
fails to form a clear mental picture of them, or is una- 
ble to hold the attention ten or fifteen minutes, try 
another, and if necessary, still another; but make a 
thorough trial of each. 

With some whose power of concentration is weak, 
the tendency will be to fly from one object to another, 
before a fair trial is made of either. This only serves 



SPIRITUALITY THE ONLY BASIS. 295 

to confirm a bad habit; the very thing that must first 
be overcome. 

If one falls back and says, " My power of concentra- 
tion is too weak for me to succeed in this effort, there's 
no use in my trying," he exercises faith, of necessity; 
but more faith in the power of a bad habit than in the 
deeper power of his soul to overcome it. This attitude 
is destructive to success in anything. The object of 
this book is to awaken in all, the recognition of the 
infinite possibilities of man, and to inspire all faint 
hearted and doubting souls to arouse themselves to a 
determination to become co-workers with God in the 
achievement of a destiny and career worthy his chil- 
dren. 

No one with a fair degree of resolution need fail even 
in this. Turn at once from all thoughts or recognition 
of inability in this direction, and think only of success 
and its certainty through proper effort; then "gird up 
the loins of your mind " with the resolution and deter- 
mination to realize it, remembering that " God helps 
those who help themselves." 

In the first efforts, friends and familiar places are 
chosen as the objects of mental visitation, because it is 
easier to concentrate and hold the attention on things 
of personal interest. It is impossible to thus mentally 
visit a distant person or place and form a clear mental 
picture of the same, and become so absorbed in the act 
as to forget for the time one's immediate sensations 



296 THE WAY, THE TRUTH AND THE LIFE. 

and surroundings, without the mind becoming focal- 
ized inwardly, and thus enabled to bring out the inner 
sight, hearing and feeling. 

When this is done, the mind can then turn its atten- 
tion to the body and 

EFFECT ANY CHANGE 

In its sensations and conditions desired. Do not be 
satisfied until the inner vision is opened and estab- 
lished. If the inner hearing is not spontaneously 
opened with the inner sight, give the whole attention 
to it, till this also is established. Try to hear whatever 
there is to hear in connection with what you see. 
Speak silently in mind to your friend and he will 
answer you truthfully. His real thought becomes — 
though unconsciously to him— vocalized to your inner 
hearing in response to your mind thus concentrated 
upon his. 

This may not come at once, but persevering effort 
will bring it. The same is true of feeling. Seek to 
enter into the feelings of your friend, both mentally 
and physically, and you will soon be astonished at the 
revelations this will open to you. This will develop 
the psychometric power to perceive, enter into, and 
realize the character, states and conditions of all per- 
sons and things to which the attention is inwardly 
directed. Sight, hearing, feeling, taste and smell can 
all be exercised mentally, through inward focalization, 



SPIRITUALITY THE ONLY BASIS. 297 

upon any object to which the attention is thus direc- 
ted, but only one of these at a time, as the whole atten- 
tion is required for each; though the transition from 
one to the other is so quick as to be practically one 
operation. 

When the inner sight, hearing and feeling are fairly 
developed in relation to distant objects, places and per- 
sons, they should be exercised upon things in the im- 
mediate vicinity, where they can be readily tested. 
The seer should be able to tell what persons in an 
adjoining room or house are doing, saying or thinking; 
should be able to designate the title of a book with 
eyes closed or bandaged; and after some training, to 
read the contents of a book. 

When the sight and other senses are sufficiently 
specialized and trusty in their action, from exercise in 
various wa} 7 s, the psychometric power may be applied 
to the systematic education of the mind and the acqui- 
sition of any kind of knowledge desired. 

The progressive exercises employed so successfully 
by Bertolacci, given in the Appendix, will furnish 
helpful and valuable suggestions for the earlier devel- 
opment and training of the psychic powers of the 
sixth sense, as well as for the higher phases of study, 
healing, etc. 

There are three important conditions that should 
not be forgotten in the development and exercise of 
the psychic powers; as complete results are impossible 



298 THE WAY, THE TRUTH AND THE LIFE. 

without them. These are, first : the centering of the 
mind's activity upon either one of the inner planes 
at any time, requires the undivided attention 
for the time, in the act of introversion, as well as for 
its first attainment. Second : the perception of any 
object, or seeking for any form of knowledge, or any 
specific exercise, as of healing, etc., also requires the 
whole attention for the time and in the act. Third : 
that in the psychometric examination of any object, 
subject or person, the attention needs to be especially 
directed to the separate features to be noted, and where 
the different senses, as of taste, smell, hearing, etc., are 
to be brought into internal or psychic action, only one 
at a time can be exercised; and the attention must be 
specifically directed to its action, as on the psychic 
plane the mind acts only in a single direction at once, 
and if the attention is undivided, the whole mental 
force is thrown in that direction. For this reason the 
mind acts with such marvelous freedom, quickness and 
power, on this plane, when the attention is fully con- 
centrated in any one direction. 

It should be remembered, also, that while on the 
outward plane the attention is attracted and enforced 
by contact with objects through sensation, — sound, 
odor, taste, touch or sight, — on the psychic plane the 
attention must be 

DIRECTED BY VOLITION 
To the object, before the sight, hearing, feeling, taste 



SPIRITUALITY THE ONLY BASIS. 299 

or smell can be awakened to them. This is a very im- 
portant law of psychic action which must not be lost 
sight of, as imperfect results will invariably be found 
to depend upon the ignorance of, or inattention to it. 

Trained psychometrists and seers, with a clear under- 
standing of the work they have to do, voluntarily 
turn their own attention in every direction required; 
but neophites generally need to have their attention 
called or turned in special directions, to secure a full 
examination in any given case. 

If these conditions are remembered and observed, 
the best results may be expected and realized. 

In the psychic state of inward concentration, the 
mind is brought into sympathetic contact with every 
object or subject to which the attention is directed, and 
enabled to enter into and perceive its prevailing condi- 
tions, qualities and characteristics, time, space and ma- 
terial barriers being no obstruction. 

The secret of success, which needs to be reiterated 
over and again, until it cannot be forgotten, is, control 
of the attention by volition or will. No progress 
is possible without it; and with it success is certain. 
The attention must be fully withdrawn from the exter- 
nal and sensuous plane of observation, and concentra- 
ted inwardly in desire and faith upon a specific object 
or subject, to the exclusion of everything else. This 
confident desire, which is the prayer of faith, focalizes 
the inward light upon the subject of inward observa- 



300 THE WAY, THE TRUTH AND THE LIFE. 

tion, when all that is essential to be known concerning 
it will be fully and specifically opened to the mind. 

The seeker after psychic development may rest 
assured that to the extent to which the thought, desire 
and attention are withdrawn from all else and focalized 
in concentration upon any specific object in full 
recognition of the inner light, to that extent will the 
object be revealed. When the whole attention becomes 
absorbed in the act, the result will be perfect. This is 
a law of mind in its relation to Spirit, — which embo- 
soms all intelligence, — as surely as it is a law that in 
its contact with the outer world through the senses, it 
should perceive the externals of things. 

This law of inward illumination was revealed in that 
luminous saying of the Christ, so often quoted by us, 
and which will bear many repetitions: "If thine eye be 
single thy whole body" [being] "shall be full of light. 
But if thine eye be evil" [divided attention and desire] 
" thy whole body shall be full of darkness; and if the 
light that is in thee be darkness," [shut out from 
thought and recognition], "how great is that 
darkness." 

When this art of inwardly concentrating and uniting 
the mind with the spirit is mastered, the initiate has 
taken his first step in true christian adeptship. He 
has then the ability not only to focahze the inner light 
upon all matters of legitimate inquiry and knowledge, 
but in the sincere desire to bless another, he may come 



SPIRITUALITY THE ONLY BASIS. 301 

at once into unobstructed spiritual presence and con- 
tact with the object of his desire, and focalize upon 
him the quickening, illuminating, comforting and 
healing power of the Spirit, and pray him, so to speak, 
into the realization of the desired blessing. 

Let two or more unite truly in the spirit for such a 
work, and the power will become absolute. The most 
marvelous and 

UNDREAMED-OF POSSIBILITIES 

Await this united action in the spirit. This all-im- 
portant principle of united spiritual action should 
not be forgotten, either in carrying forward the true 
work of the spiritual Adept, or in efforts after 
the attainment of adeptship, associative effort being 
much more effective and rapid in results. United 
effort in any direction succeeds where individual effort 
often fails. There is not only an increase of power from 
the union of numbers, but there is a stimulus and 
inspiration from the association which quickens and 
enhances the specific effort and power of each. It is 
better, therefore, that two or more earnest souls should 
unite in the spirit of brotherhood and mutual helpful- 
ness, in these efforts of psychic culture and attainment 
of spiritual gifts. 

Had the disciples on the day of Pentecost been each 
by himself in separate and isolated prayer, that mighty 
awakening and influx of spiritual life and power might 



302 THE WAY, THE TRUTH AND THE LIFE. 

not have taken place. They had been specifically 
instructed by the Master in this united and associated 
effort, and implicitly followed that instruction by meet- 
ing "with one accord, in one place." "Again I say 
unto you, That if two of you shall agree on earth " [in 
the body] as touching anything ye shall ask, it shall 
be done for them of my Father which is in heaven. 
For where two or three are gathered together in my 
name, there am I in the midst of them." 

When two or more truly unite in seeking this attain- 
ment of " spiritual power on earth," they practically 
become one soul of communion, and are united in that 
spirit which constitutes the unity of the Godhead, the 
" Holy Spirit," which makes all " perfect in One." 

In this unity of spirit among themselves, they come 
into unity with God, with Christ and the whole Broth- 
erhood of the Spirit in God; and the Power of God as 
manifest in the Christ, becomes at once manifest to 
and in each according to the measure of his faith and 
consecration. 

The full power and inspiration of the Spirit opened 
to any group through this united seeking, becomes the 
immediate and permanent possession of each, as he is 
true and loyal to his leading. 

Let every seeker after spiritual attainment find oth- 
ers to unite with him in earnest effort to this end, and 
having fixed upon the time and place of meeting, hold 
them sacred to this purpose, allowing nothing to inter- 



SPIRITUALITY THE ONLY BASIS. 303 

fere therewith. This done the conditions of success 
are established. The Quaker method of silent waiting 
upon the spirit within will bring the blessing. 

The true spiritual Adept has not only the ability to 
attain unto all useful and legitimate knowledge of men 
and things, but to become a direct co-worker with his 
fellow-men and divine Providence, in bringing the 
world of mankind to perfection through this imme- 
diate inward or spiritual action upon them. 

Immediate and instantaneous healing is always 
effected — whether consciously or unconsciously — from 
this spiritual plane of mental action, whether in the 
healer's own body or upon another. 

As one flash of spiritual intuition reveals more real 
truth to the mind than months of hard intellectual 
effort secures, so one full unobstructed touch of this 
divine energy of Spirit, will effect more healing action 
than weeks or months of mental treatment from fhe 
mere intellectual plane, or where this introversion is 
partial and incomplete. 

Where the inward concentration of the healer— in 
spiritual contact with the patient — is perfect, he with his 
patient, being absorbed in the one thought, desire and 
expectation of healing (the united prayer of faith), the 
divine touch is secured and the healing is inevitable. 

In this state of inward concentration and mental 
unity with the spirit, which when once fairly estab- 



304 THE WAY, THE TRUTH AND THE LIFE. 

lished, can at any time be induced in a few seconds at 
will, the 

POWER OF THE SOUL 

Over the body is made absolutely supreme. 

As men come into unity of life and action on this 
plane, they become practically one soul of communion 
and fellowship, and not only one supreme power of 
resistance against the encroachments of evil in any 
form, but one resistless power of ministration to eman- 
cipate, heal and bless all who turn to and co-operate 
with them to this end. 

The understanding of this supreme law of mind and 
spirit, brings out the divine helpfulness of that unqual- 
ified assurance of the Master quoted above: "Again I 
say unto you, that if two of you shall agree" etc. This 
law thus graphically presented by the Master, in the 
tremendous sweep of its power, is like all the divinely 
established laws of being, immutable and universal in 
its bearing and application. It implies that the 
real union of two, in one act of divine ministration, 
become one in God, and thus the channel or focaliza- 
tion of divine power in the accomplishment of the end 
sought. 

And still further, these words of the Christ imply that 
two or more cannot thus unite in spirit to carry on his 
work, without coming into direct personal contact and 
union with him, and so with all the vast and mighty 



SPIRITUALITY THE ONLY BASIS. 305 

fellowship of souls who dwell in unity or oneness with 
his perfect life in God. 

The carnal mind, or mind on the external plane, can 
know absolutely nothing of the divine realization of 
this experience, and of the power it is destined to bring 
into human life when large numbers of men in the 
body shall thus become a unit in the spirit, and so one 
with the Father, and with the Christ and that august 
Brotherhood of souls who have risen to the blissful 
level of his life in God. 

Men in the body, coming into the unity of the 
spirit, become specific channels of divine ministra- 
tion and the focalization of divine power in the out- 
ward world, and the larger the number of the earthly 
with the heavenly, the mightier becomes the focaliza- 
tion of heavenly power and ministry. 

This is the principle as well as the solution of all 
marvelous answers to prayer for the healing and moral 
reformation of men and women with which the relig- 
ious history of the world abounds. 

United prayer when the inward concentration and 
unity of the spirit is complete, is absolute in its influ- 
ence; not only over men as individuals, but over large 
movements and combinations of men, the direction 
of events, and in wonderful degree even over the ele- 
ments, forces and conditions of the physical world. 
Storms have been abated and rains induced through 
the concentration of power in united prayer. The vio- 



306 THE WAY, THE TRUTH AND THE LIFE. 

lence of pestilence has been wonderfully subdued and 
sometimes the pestilence itself wholly stayed by this 
means alone. Some striking illustrations of the con- 
trol of both storm and pestilence in this manner, are 
related by Pres. Mahau, formerly of Oberlin College. 
The growth of vegetation has been accelerated also, to 
a marvelous degree by this concentration of supreme 
energy in prayer, an instance of which is given by 
Bertolacci, in Appendix. 

Who that believes in the Divine Existence and Prov- 
idence, questions for a moment the ability of God to 
exert an immediate and direct control over all these 
things ? Why, then, should we question the ability of 
his children in united action, under his inspiration 
and guidance, to approach to something of his omnip- 
otence ? Indeed, in conferring moral freedom on man 
as his child, and placing him at the head of his crea- 
tion in this lower world, God has left it for man to 
thus become a co-worker with him in the completion 
of his work on this planet ; and man is recreant to his 
trust if he do not rise to the occasion and with the 
Father's help manfully and loyally meet and fill the 
opportunity. He can neither see the opportunity 
nor appreciate its high privileges and responsibilities, 
while he is content to remain absorbed in the petty 
ambitions, beguiling allurements and ignoble purposes 
of the sensuous and selfish life. 



SPIRITUALITY THE ONLY BASIS. 307 

When this principle of human co-operation with the 
divine is fully understood and applied, 

THE SUPREMACY OF MAN 

Over nature through united action on the plane of the 
spiritual, will be complete. And when large numbers 
or groups of consecrated souls have entered this unity 
and oneness of life in the Spirit, they have through 
unity in and between themselves, come into corres- 
ponding unity and oneness of life in God, so that each 
individual is enabled to dwell, walk and act, not only 
in the actual combined power of the group to which he 
belongs, but with Jesus he can practically say, "The 
Father abiding in me doeth his work." 

This assurance is most clearly given in that em- 
phatic utterance of the Christ, "Verily, verily I say 
unto you, He that believeth on me, the works that I 
do shall he do also, and greater than these shall he do, 
because I go unto the Father." He stood absolutely 
alone at that time, the only truly begotten Son 
of God. No other living soul was one with him 
in the possession and exercise of this spiritual life in 
the body. His disciples had not yet awakened to the 
full realization of the spirituality of his teaching. 
While he remained bodily present with them, they 
looked too much to the external man. He saw, and told 
them that it was expedient for them that he should go 
away, that they might turn within and find the true 



308 THE WAY, THE TRUTH AND THE LIFE. 

comforter and teacher, and so come into oneness with 
him in this life and power of the spirit — the only way 
in which unity with him is possible. 

On the threshold of his departure from the earthly 
life, foreseeing the consternation and demoralization 
that would come to his disciples when he should fall 
into the hands of his enemies and suffer martyrdom, 
he said to them, "Behold the hour cometh, yea, is 
come, that ye shall be scattered every man to his own, 
and leave me alone; and yet I am not alone, because 
the Father is with me." He saw, also, that through 
his death and resurrection they would at last awaken 
to the truth, and through their faith in him and his 
promise, would seek and enter into the divine life of 
the Spirit, and thus receive power and be witnesses for 
him; and to secure this result in the earth and before 
men, he cheerfully gave his life for them. 

" And greater than these shall he do because I go unto 
the Father." He stood alone in the focalization of 
divine power in the world, but saw that through his 
death and departure from the world, numbers would 
be brought into oneness of this spiritual life in the 
body, and become a still greater focalization of divine 
power in the world, and thus perform even greater 
works than he had done. This is the principle these 
words involve, and when fully understood and applied 
by men, through genuine faith in him, will unques- 



SPIRITUALITY THE ONLY BASIS. 309 

tionably bring the full realization of his divine prom- 
ise into their actual experience. 

All life is One by virtue of the omnipresent indwell- 
ing Spirit of God, which is the essence of all life. 
Each individual, therefore, whether conscious of the 
fact or not, is a vital part and individual expression of 
"one stupendous whole." He has but to enter into the 
spirit of his own being to realize his oneness with all 
life and all being, and hence the marvelous power to 
work for and in another that comes to every one who 
dwells in and works from the plane of the spirit. 

Right here must be emphasized again one impor- 
tant law never to be forgotten, that man can enter into 
and exercise absolute power, that power which speaks 
and it is done, which commands and it stands fast, 
only in and through the divine plane of his being, in 
and through the spirit which is in him, by which he 
becomes one with divine power. He cannot come 
into this unity with the inward spirit and divine power, 
without losing all selfish motives and personal consid- 
erations, and so all desire to possess and employ it, save 
to wise and beneficent ends and purposes. Until this 
motive rules the soul, he is not prepared for, and there- 
fore cannot possess and wield it. Herein is established 
forever the only conditions upon which absolute power 
is to be attained and employed. 

WHEN SUPREME POWER 
Is sought for itself alone, independent of truth or right, 



310 THE WAY, THE TRUTH AND THE LIFE. 

the very motive will forever defeat the effort, But in 
proportion as truth and righteousness are loved and 
sought for their own sakes, regardles of the power for 
power's sake, which their possession confers, does man 
become clothed with the power of the divine which he 
thus takes on. 

The supreme desire for the personal exemplifica- 
tion of truth and right, rather than the display 
of power, by Jesus in the hour of his great tempta- 
tion, gained that glorious victory over self, and en- 
throned him in the divine supremacy of personal life 
which followed. He would not use the divine energy 
with which he was endowed to supply in a miraculous 
manner the demands of his personal necessities, yet 
did not hesitate to use it in behalf of suffering men 
when occasion required. He arose from sleep to rebuke 
and quell the storm at sea for the safety of his disciples, 
healed and fed the needy multitude by a seeming mir- 
acle in the desert place, and even converted water into 
wine to promote the festivities of a wedding feast where 
he was an invited guest. 

The manifestation of the. spirit, like the sunbeam 
which symbolizes it, is three-fold. Light, the surface 
ray, corresponds to intelligence and wisdom; heat, the 
inner ray, corresponds to love and goodness; and the 
chemical or inmost vivifying ray to the creative, sus- 
taining and transforming energy of Spirit, the divine 
inmost of all life. Hence the knowledge of truth, though 



SPIRITUALITY THE ONLY BASIS. 311" 

essential, is not in itself enough. Love and goodness, 
or the Spirit of righteousness, are deeper than knowl- 
edge, and must be reached before the true power of a 
son of God can be realized. Truth and righteousness 
are the only avenues or channels through which divine 
power can flow; the only conditions under which it can 
be expressed or made manifest. 

It will be seen that the processes through which spir- 
itual illumination and occult power are attained, are 
but an extension, and further application of the prin- 
ciple involved in physical healing, as unfolded and 
illustrated under that head. This, briefly stated, was, 
that by diverting the attention and thought from the 
pain, injury or disease, and concentrating them with 
confidence on the healing power of God in the life, in 
the understanding that this mental co-operation inva- 
riably secures the result, was certain to secure it. 

In the matter of physical healing, when the mind is 
divided by fear and doubt, fear of the disease and doubt 
of the healing power, to that degree will there be an 
interruption of the healing process. 

The power of volition could not be conferred on man 
without involving him in personal responsibility for 
the choice he makes, and the bearing also of the con- 
sequences of his choice and action. Hence the law so 
fully emphasized by Jesus, and so often referred to in 
this book, " Verily I say unto you, Whatsoever ye shall 
bind on earth shall be bound in heaven; and whatsoever 



312 THE WAY, THE TRUTH AND THE LIFE. 

ye shall loose on earth shall be loosed in heaven." 
Thus, whatever limit man sets by his own thought to 
the divine activity in his personal life, whether for 
physical healing or spiritual enlightenment, he of 
necessity binds God to that limit in these processes. 
So in like manner to the full extent which he recog- 
nizes the potency of God in his life, or which better 
expresses it, that he has no life but God's, and co-ope- 
rates with him through confidence and trust for the 
healing and perfection of body and soul, he binds 

ALMIGHTY POWER 

To the accomplishment of this result. 

The power is of God; but the choice, demand and 
limit, are with man. God as an unchangable, be- 
cause perfect Being, in the very act of bestowing the 
gift of freedom upon his children, not only binds them 
to the personal responsibility of their own free choice 
and act, but binds himself to the full result of that 
choice, whether it lead to destruction or salvation. 
Hence if man binds disease in his flesh by thought 
and fear of it, and limits the action of the healing 
power by doubt, to that extent he holds the disease 
and prevents the healing power from casting it out, 
which it would do spontaneously if not interrupted 
and interfered with by the limits imposed from the 
action of fear under his freedom of choice and volition. 
But if he put away the fear of disease by the recognition 



SPIRITUALITY THE ONLY BASIS. 313 

in thought that the life he has is one with the life of 
God, and thus connects him with the divine perfection 
of Being, and, throwing away all fear and thought of 
disease, unites with the divine in perfect confidence and 
trust for the realization of that perfection in himself, 
the power will be correspondingly manifest in the im- 
mediate healing of whatever disease or injury there 
may be. It is the realization of unity with divine 
power, and the appropriation of supreme good, phys- 
ical or spiritual, which the infinite wisdom and good- 
ness of the All-Father has provided for his children, 
through their own co-operation, which fear and doubt 
prevent, and confidence and trust secure. 

There is and can be but one life, and that is the 
all-pervading life of God. In him we live and have 
our being. The mental recognition and realization of 
this great truth, that the life we have is not only one 
with, but is the life of God in us, destroys all fear and 
doubt — fear of disease and doubt of the healing power — 
and brings the realization of healing and health to the 
body. 

To secure this realization, sit down quietly by your- 
self, and enter into the understanding that however 
much you may have been or are diseased or debilitated, 
the life that still remains is perfect; because it is one 
with the life of God. Then by laying hold in thought 
of this life, and casting both the disease and the fear of 
it out of mind, you have taken hold of the power of 



314 THE WAY, THE TRUTH AND THE LIFE. 

God, and in thought becoming one with it, you are 
renewed and made whole in body. 

To assist in securing this realization, repeat thought- 
fully and reverently these words, until your whole 
thought and attention are focalized in their deep signifi- 
cance, The life I have is the life of God in me, and 
the realization of this makes me every whit whole. The 
complete focalization of thought and attention in this 
truth, to the forgetting of everything else — which the 
intelligent and earnest repetition of these words 
secures, — brings its realization in the immediate heal- 
ing and restoration of the body. 

The healing of others is effected in the same man- 
ner. Sit down, whether your patient be present 
or absent, and focalize your attention in the thought 
that all life is One; therefore his life is one with 
yours, and both are one with God's. Then turn 
from all thought or recognition of disease, and think- 
ing only of the health this perfect life insures, repeat 
these words until you realize the power of this truth for 
him : Our life is one in God, and the realization of 
this truth makes us every whit whole. This realiza- 
tion, in the full sense of the oneness of his life with 
yours, emancipates his mind and secures the healing 
and restoration. 

A small bay whose waters are one with the mighty 
ocean and are kept alive and pure by the perpetual 
ebb and flow of the tides, illustrates the oneness 



SPIRITUALITY THE OXLY BASIS. 315 

of the life of man with the life of God. The life 
of man is the specialization of the life of God, in 
matter; and just as the inlet of the bay may bec t ome 
clogged with earthy deposit, and prevent the full cir- 
culation of the water, so fear and doubt close up the 
inlet of this life of God in us, whose ever moving ener- 
gies are necessary to keep our measure full and our 
life perpetually renewed in health and vigor. This 
unity through thought and faith, of our life with God, 
opens this inlet, and permits His living energies to flow 
in and out, and makes us one with Him. 

This is also a simple and effectual exercise either 
for an individual or a group seeking spiritual illumin- 
ation; associative action of a group in perfect concord 
being more immediate and certain in result, Let such 
come together "with one accord in one place;" a 
retired " upper room" is preferable, shut away as far as 
may be from the noise and bustle of the outer world, 
and set apart and consecrated to this purpose. The 
reading of inspired writings and the singing of spirit- 
ual hymns for their uniting and harmonizing influ- 
ence, is a good opening exercise for ten or fifteen min-, 
utes; but the waiting upon the Spirit for illumination 
and guidance should be in silence and perfect quiet. 

Close the eyes and withdraw all thought from the 
sensuous and physical plane; then unite the mind with 
the spirit, by turning the attention inward and focaliz- 
ing it upon the spiritual centre of your own being, 



316 THE WAY, THE TRUTH AND THE LIFE. 

realizing that this is so much of God in you, and that 
"He is light and in him is no darkness at all;" and 
tha«t unity of your mind with the spirit in yourself, 
unites you wholly with Him, and brings the "Holy 
Spirit," that which is wholly spiritual upon you, for the 
time. 

The focalization of the attention in desire and faith 
upon the spirit within, until the thought and under- 
standing become absorbed in the realization of its 
illuminating nature and power — if prepared to yield 
yourself to its every impulse and leading — will bring the 
revelation of God to your soul, and that illumination 
which "will guide you into all truth and teach you all 
things" needful for your well being. . 

Remember that desire is the only true prayer, and 
that all desire for good, focalized in faith or expecta- 
tion of receiving it, is the prayer of faith which secures 
the blessing. 

To assist this act of introversion and inward focaliz- 
ation, let the entire group repeat silently, each to his 
own soul, these words : Our spirits are one in God 
and with Christ in the great Brotherhood of 
Spirit; and the realization of this truth brings the 
power of this divine fellowship and communion into 
our life and makes us one in it. Not a careless, but a 
thoughtful repetition of these words serves to focalize 
the mind in this truth, and thus bring its realization in 
experience. 



SPIRITUALITY THE ONLY BASIS. 317 

Man cannot concentrate his undivided attention in 
desire and faith upon any legitimate object, with cor- 
responding effort, without its practical realization in 
experience; whether it be the healing of the body, the 
illumination of the mind, the attainment of some need- 
ful information, or a blessing upon another in body,, 
spirit or estate. 

The union of two or three in such prayer and effort,, 
correspondingly enhances the result. This is a law 
based upon the very nature and necessity of things. 
God and his universe are 

PLEDGED TO THE FULFILLMENT 

Of every legitimate desire and good possible for man 
to seek, when sought in conformity with the law of 
its realization. 

All true prayer is answered, therefore, not by any 
violation of the physical or moral order, but by divine 
provision and appointment in and through that order,, 
established in the eternal necessity of the Father's 
Being. 

How important then that this understanding should 
become universal; that through such enlightenment. 
man may work out his own salvation in obedience to 
Apostolic injunction, while it is God that worketh in 
him, "both to will and to do of his good pleasure." 

As the inner sight — Clairvoyance — and the inner- 
hearing — Clairaudience — have by some been called the 



318 THE WAY, THE TRUTH AND THE LIFE. 

sixth and seventh senses, it seems necessary to correct 
this mistake by calling attention again to the distin- 
guishing characteristics of the true sixth and seventh 
senses, and especially of the latter; that all confusion of 
thought on the subject may be cleared away. 

This is the more needful also, in view of the wide- 
spread psychic phenomena of modern spiritism; lest in 
this confusion of thought, the order of development out- 
lined in the preceding pages be confounded with the 
different phases of "mediumship," " spirit control," etc. 

Mediumship, it should be observed, is not the result 
of, nor in any sense dependent upon the development 
of moral character, or of spirituality in the medium. 
It is the result of an unusual degree of physiological 
and psychological susceptibility to impressions from 
without, coupled, as a rule, with an imperfect person- 
ality and feeble will, or power of moral resistance. 

Clairvoyance is the internal focalization of external 
vision; clairaudience of external hearing. Each and 
all of the five senses may be focalized inwardly and 
become active on the psychic plane of the sixth sense, 
and thus included in this sense. Mediumship, as 
we shall presently show, is a perversion of some of the 
activities of the sixth sense. 

All the psychic powers of this sense, as previously 
shown, may be developed and exercised to a high 
degree, without direct spiritual illumination from the 
opening of the seventh sense, just as the. mental and 



SPIRITUALITY THE ONLY BASIS. 319 

physical powers may be cultivated to a high degree on 
the sensuous plane. Yet we must remember that nei- 
ther the outward nor the inward phase of mentality 
can be brought to perfection, without the full influence, 
illumination and guidance of the spiritual nature. 
Were mediumship either admissible or desirable, the 
only safety in its cultivation would be in first calling 
forth the spiritual nature. But this would prevent 
mediumship, and remove all occasion for its supposed 
desirableness. The whole problem of 

IMMORTALITY AND SPIRITUAL DESTINY 

Is solved in the open vision of the Spirit; all life becom- 
ing one unbroken fellowship and communion. 

Admitting without argument all that spiritism claims 
as fact, the "medium" is simply an instrument in the 
hands of other personalities, who may be higher or 
lower than himself in the scale of moral character and 
spiritual enlightenment. Even when there is admitted 
inspiration without direct or full personal control of 
the medium, it is at best but the influx of intelligence 
from other personalities; not the opening of his own 
soul to the light within and the immediate illumina- 
tion from the Divine. 

These controlling or inspiring intelligences may be 
either high or low in the scale of morals and true spir- 
ituality. Hence, allowing the full claim of " medium- 
ship," there is, to say the least, quite as much likeli- 



320 THE WAY, THE TRUTH AND THE LIFE. 

hood of personal demoralization, as of elevation from 
it on the part of the " medium;" since the peculiar sus- 
ceptibility which opens him to the influence of the 
high, must of necessity equally subject him to the lia- 
bility of influence from the low. 

After about forty years of spiritism in its modern 
phase, it turns out that there is to be found quite as 
decided practical atheism, irreligion and rank materi- 
alism of thought, in as out of its ranks. Hence it is 
left for aspiring souls to draw their own conclusions as 
to the source and character of the inspiration that 
makes possible this result. 

No objection or argument is here raised against 
either the fact or possibility of the supposed commu- 
nication with the departed through mediumship, but 
admitting the claim, the objection still rests against 
the abnormal character of mediumship and its demor- 
alizing effect upon the medium. Communication with 
the departed under normal conditions should be eleva- 
ting in its influence, and in no case any more demor- 
alizing than communication with friends in the body. 
But when this is gained at the expense of the individual- 
ity of the medium, the yielding up of his organism to 
the control of another's will, becoming a mere automa- 
ton for the "manifestation of another personality, and 
often the total suspension of his own consciousness, it 
is an outrage upon the sacred gift of individuality and 
personal freedom, and a violation of the law of personal 



SPIRITUALITY THE ONLY BASIS. 321 

responsibility. It is against this spoliation of the 
sacred gift and the violation of the holy law of individ- 
uality and personal responsibility, that this protest is 
raised. 

Every human being was unquestionably designed to 
attain personal master}'- over all his environments 
through the development and perfection of his own 
intelligence and personality; never to become a mere 
instrument or automaton for the expression of the will 
or intelligence of other personalities; whether high or 
low, in or out of the body. 

• True clairvoyance or normal seership is not medium- 
ship; neither is its development and exercise, or that 
of any other of the psychic powers of the sixth sense, 
in any way dependent upon the influence of " spirits," 
or the personal influence of any one. 

While help, stimulus and inspiration to successful 
personal effort come always from union with others in 
true associative action and work of any kind, and espe- 
cially in psychic and spiritual development, yet the 
unfolding of the powers of each, must be from within; 
the opening up and organic expression of the divine 
from the inmost of each soul, not from anything taken 
on from without. A true growth and permanent 
development can come in no other way. 

All the psychic powers necessary to human well-be- 
ing, are of necessity lodged in every human soul, and 
through the proper cultivation may receive their full 



322 THE WAY, TPIE TRUTH AND THE LIFE. 

normal development and co-ordinated activity. The 
" discerning of spirits " is one of the functions of the 
psychometric sense under spiritual illumination, and 
psychometry is the primary and fundamental expres- 
sion of the sixth sense. 

We repeat again for the encouragement of every 
reader, that the five physical senses are but the exter- 
nal expression of this all-inclusive sixth and inner 
sense; and that the psychometric power may be awak- 
ened in everyone who is sufficiently individualized 
and unfolded to appreciate and desire it. When this 
truth becomes generally known, this w T ill become a 
part, and the fundamental part of universal education. 

Dr. J. R. Buchanan, of our own country, was the 
first to recognize, name and practically as well as sci- 
entifically stud}^ and develop this sense, in its deeper 
and occult range of activities; and has probably done 
more to pave the way for that higher education which 
the discovery and understanding of these powers are 
now opening to the world, than any other individual 
of our century. Though ignored by the scientific 
authorities and schoolmen of his day, his work and 
genius will receive due recognition and appreciation 
by another generation. 

The personalities of those who have cast off the ma- 
terial body, are as truly within the reach of the unfold- 
ed psychometric perception and communion, as when 
in the body. It is the soul and its spiritual organism, 



SPIRITUALITY THE ONLY BASIS. 323 

not the body, which constitutes the man, and through 
the development of the psychic powers he may estab- 
lish a mental telegraphy with the inner realm of the 
soul-world and its peoples, whenever such, special com- 
munication is desirable and wise. 

It is by the more practical application to the daily 
needs of men, of this unfolded inner sense, that disease 
is correctly diagnosed and prescribed for, that the Men- 
tal Healer is enabled to come into sympathy with, 
speak to, and take hold of the real condition of his 
patient, and thus successfully treat or heal him. It is 
through this power also that the teacher can effectually 
reach the condition and bring forth the innate powers 
of his pupil. Through it the preacher is enabled to 
perceive and speak to the condition of his hearers, and 
thus enhance his power for good many-fold. Through 
it the scientist will be enabled the more effectually to 
penetrate the secret labyrinths of nature, and bring 
forth to the light of day her hidden truths and myste- 
rious processes, and also to lay hold the more com- 
pletely of her occult forces and subject them to his ser- 
vice. " For there is nothing covered that shall not be 
revealed; and hid that shall not be known." It is 
through the perfection of this sense that man shall 

BECOME PERFECT IN KNOWLEDGE, 

And in that power of mastery which true knowledge 
only gives. 



324 THE WAY, THE TRUTH AND THE LIFE. 

The true seventh sense we have termed the God- 
sense, because it is that higher and deeper sense of God, 
or of life in Him which lifts the man out of himself, 
and above the absorbing sense of personality and of 
things, into the sphere of the absolute and universal. 
The full awakening of this sense, is the opening of the 
Divine inmost of man to his personal consciousness, 
and gives him that sense of identity of nature with 
God, which makes him one with the infinite or All of 
things. It inducts man into the sphere of the Divine, 
Impersonal and Eternal, so that the consciousness of 
being in and one with the Father is his. In this unity 
of consciousness with God, it is no presumption for 
man to say, "before Abraham was," — behind and above 
all personality — "I Am." 

It is only through this spiritual sense of being as the 
immediate offspring of God, partaking of his nature 
and attributes, that man can realize his oneness with 
the Father; the highest possible plane of human con- 
sciousness and experience as a child of the Eternal. 

It was on this plane and in this sense of being that 
JESUS DWELT, 
As is evident from many of his recorded affirmations 
concerning himself. "The words that I say unto you 
I speak not from myself; but the Father abiding in me 
doeth His works." " Believe me that I am in the Fa- 
ther and the Father in me." " I and the Father are 
one." 



SPIRITUALITY THE ONLY BASIS. 325 

Yet while making this claim for himself, he assures 
his followers that through faith in him, as the God-an- 
ointed Example, Leader and Teacher, a faith that leads 
them to follow him in this full and holy consecration 
to the Father's will and the leading of His Spirit, they 
should do the works that he had done, and greater 
even than he had manifested. 

There are undreamed-of powers in every human 
soul awaiting development through the unfolding and 
activity of these inner senses. The opening and activ- 
ity of the sixth sense awakens all the practical working 
powers of the soul in the sphere of invention, art, sci- 
ence, and whenever intuition, seership and inspiration 
can apply to the mastery of the outward world. Yet 
it is through the seventh sense only that the practical 
omniscience of spiritual illumination, and that higher 
condition of intelligent activity is reached, by which 
absolute dominion over the outward world can be 
achieved, and the so-called miracles of Jesus reproduced 
in modern life. Man can acquire absolute dominion 
over all that is without and beneath him, only by unity 
in spirit and will with the divine that is within and 
above him. 

The healing power, clairvoyant vision, psychometric 
penetration and all the powers of the sixth sense (inclu- 
ding mediumship), may be developed and successfully 
exercised without a corresponding degree of spiritual- 
ity, which comes only with and through the opening 



326 THE WAY, THE TRUTH AND THE LIFE. 

of the seventh sense, and the unfolding of the God- 
consciousness. The reason of this is, that the activi- 
ties of the sixth sense and the powers based upon it, 
are confined to the sphere of personalities and things. 

Even when the psychometric sense and clairvoyant 
vision extend to the personalities and things of the 
world of spirits, it is still within the sphere of an 
objective world and secondary causes, and does not 
involve spirituality per se. 

The home of the departed, though invisible to phys- 
ical sense, is, in fact, as objective to the organic senses 
of its inhabitants, as is the physical world to our exter- 
nal senses. Hence, as man in his real organic person- 
ality with his mental and psychic powers, is precisely 
the same in the body as out of the body, and also out 
of the body as in it, the scenery and persons of the 
soul-world are as legitimate objects of perception and 
study, by the unfolded and illuminated psychic powers, 
as is the soul of things in this world. When man is 
properly unfolded and qualified for this study under 
normal conditions, he will find an open door of access 
to it. 

The lower circles of the soul world peopled by those 
who have not yet awakened to any degree of spiritual 
life, are held to the sphere of sense. Each soul on 
leaving the body gravitates to the society and circle of 
those whose development corresponds with his own; 



SPIRITUALITY THE ONLY BASIS. 327 

the law of elective affinity ruling in that world as grav- 
itation rules in the material. 

Those who have entered into the spiritual life in this 
world, have become already members of the Holy 
Brotherhood, and dwelling in unity and fellowship 
with them here, enter at once on their departure from 
earth, into the full life of that inmost sphere, the king- 
dom of God, that " third heaven," into which Paul was 
intromitted through entrancement, and heard and wit- 
nessed scenes and things which no earthly language, 
or symbols could portray. 

This inner heaven of light and blessedness, can be 
entered only by preparation through spiritual enlight- 
enment and purification. It is " the pure in heart " 
only, that "shall see God." Contact and communica- 
tion with the unspiritualized circles of the soul world 
may be had through the proper training of the psycho- 
metric power; but real communication with the spirit- 
ual heavens can be had only by this same power 
being lifted up to that plane through spiritual 
illumination. 

Presence and absence on the psychic and spiritual 
planes, are not measured by space distances, but by 
states of sympathy or antagonism. To think of a 
friend on the internal plane, is to be present with him; 
whether he be on earth or in the highest heaven. No 
power can shut off from the spiritually unfolded soul 
this high communion and fellowship. Did not the 



32S THE WAY, THE TRUTH AND THE LIFE. 

disciples hold direct personal communion with the 
risen Jesus ? So may all his true disciples to the end 
of time. What has been done may be done under like 
conditions forever. But this communion is possible 
only on the same plane of the spiritual life upon which 
the apostles enjoyed it. 

Through the unfolding of spiritual life in the soul, 
we come into living unity and unbroken fellowship 
with the entire Brotherhood of the Spirit on earth and 
in the heavens, whose life and aims are one; living to 
serve and work out the emancipation and spiritual 
enlightenment of the race, both on earth and in the 
lower spheres of the soul-world- — "spirits in prison." 

In this exposition of the laws and conditions of 
psychic and spiritual development, we could not be 
just to the subject nor to our readers, without giving 

THIS WORD OF WARNING, 

And disclosing to the seeker after the higher wisdom 
and experience, the specific danger that lies in the 
pathway from the outer to the inner life. This danger 
comes from the development and exercise of the psy- 
chic powers of the sixth sense, without the correspond- 
ing unfolding and guiding power of the seventh. It 
is the danger of the perversion of the psychometric 
impressibility to the abnormal conditions of medium- 
ship, and the unnatural control of the personality 



SPIRITUALITY THE ONLY BASIS. 329 

by the intrusive wills of disembodied spirits of the 
"mid-region." 

Through this impressibility of the sixth sense, we are 
affected by and in turn enabled to act upon and affect 
whomsoever and whatsoever we are in psychometric 
rapport or mental sympathy and contact with. It is 
through the power to act directly upon those with whom 
we are in psychometric sympathy, that mental telegra- 
phy is possible, and that true menial healing is effected. 
But when we yield ourselves to the conditions into 
which we thus mentally enter, and fail to maintain our 
individuality and power to react upon them, we 
are liable to become subject to them and lose our 
own self-control. 

Without this precaution, there is liability of taking 
on the diseased conditions of the sick, instead of healing 
them; and should our contact be with spirits of the 
" mid-region," who are ever active and moving within 
the sphere of our earth, we are liable to come under 
their influence and control, instead of holding the mas- 
tery of our own organism, and of their influence in its 
relation to us, and so lose all power to benefit them, or 
to safely communicate with them. 

Once become a medium and subject to the " con- 
trol of spirits," observation shows that it is next to 
impossible to break away and become fully emancipa- 
ted from their controlling influence and intrusive inter- 
ference while in the body. 



330 THE WAY, THE TRUTH AND THE LIFE. 

While thus held the subject of these occult influen- 
ces, and the intrusive wills of other personalities, the 
medium is prevented from rising to that higher condi- 
tion of divine communion and fellowship to which the 
opening and development of the true spiritual, or God- 
sense, lifts and inducts man. 

If the unfolding and activity of the higher powers 
of the seventh sense, — direct Spiritual Intuition under 
divine Inspiration,— is first sought, there will be per- 
fect safety in the cultivation and highest possible 
development and activity of all the psychic powers of 
the sixth sense. They will then become focalized and 
illuminated for practical service in the -mastery of the 
outward world and the personal environments, under 
divine inspiration and guidance. 

By this wise course the human will becomes united 
with and reinforced by the Divine Will, which fortifies 
the soul against any possible intrusion of or disturb- 
ance from foreign wills, or any external influence what- 
soever, whether occult or mundane. 

Before man can, by the exercise of a power devel- 
oped within himself, suspend or overrule the forces of 
the physical world, so as to walk upon the water, con- 
trol the tempest, cleanse the leper, and instantaneously 
heal otherwise incurable maladies, and finally to dema- 
terialize his own body so as to pass without dissolution, 
in a glorious translation and final victory of personal 
life over death and physical decay, to his true and per- 



SPIRITUALITY THE ONLY BASIS. 331 

manent home in the spiritual heavens, he must come 
to that personal realization of unity with God in the 
Spirit, attained only through the opening and suprem- 
acy of the seventh sense, the deepest sphere of his 
being. This supreme realization of personal unity 
with God on the plane of the spiritual and divine, ena- 
bles man to speak and act in the name and power of 
God, and thus to approach nature from the high 

THRONE OF BEING, 

And control her forces at first hand. 

When this plane of consciousness and the experience 
of divine communion and fellowship which it gives, is 
permanently reached, all the psychic powers unfolded 
on the plane of the sixth sense are lifted up to the 
plane of the spiritual, in spontaneous Intuition and 
mastery, and thus brought to absolute perfection in the 
supreme light and power of the Spirit. 

This transcendent attainment, however, is impossible 
without the entire and unreserved consecration of all 
the powers of the personal life to the Spirit and its 
leading, the absolute abandonment in thought and 
desire of all external and personal considerations, and 
becoming absorbed in the supreme desire to know God 
and to execute His will alone. " If any man willeth to 
do his will he shall know of the teaching." " Ye shall 
seek me and find me, when ye shall search for me 
with all your heart." 



332 THE WAY, THE TRUTH AND THE LIFE. 

From what has been said, the danger of yielding to 
the influence and control of spirits of whatever claim, 
will be seen, as well as the absurdity of so doing. All 
the psychic powers that might be developed through 
mediumship, and the influence or control of spirits, 
exist latent in the organism of the medium, and may 
he cultivated and brought to perfection by the proper 
psychometric training under divine guidance and illu- 
mination, which by consecration and prayer are within 
reach of the humblest. The normal seership thus 
attained, on both the psychic and spiritual planes, per- 
mits a form of spiritual intercourse to which there can 
oe no objection; since the spiritual attainment of the 
seer would of itself open to him communion with the 
heavenly or divine order of intelligences, and give 
him power also to enlighten and help the benighted 
ones of the "mid-region," or the lower orders, should 
he come in contact or communication with them. 

The manifest object of every personal existence is 
the unfolding and perfection of his own individuality, 
in full recognition of the corresponding freedom and 
responsibility of every other personality, conferred on 
man as a sacred trust, to be individually and socially 
cherished and guarded. Any enforcement of arbitrary 
control by one will, or combination of wills, over the 
will and personality of a single individual, to the pre- 
vention of the full development of his personal pow- 
ers, in harmony with the corresponding rights of 



SPIRITUALITY THE ONLY BASIS. 333 

others, is pure despotism, whether individual or 
social ; and as such, an open violation of the divine 
law. 

God never arbitrarily coerces the will of one of 
his children. Having endowed them with moral 
freedom, He leaves them perfect liberty of choice, 
whether they seek to co-operate with Him in 
working out the perfection of their being, or refuse his. 
guidance and seek to do it in their own strength and 
wisdom. 

As the All-Father will not coerce or arbitrarily con- 
trol the will or personality of one of his children, nei- 
ther will any spirit, in or out of the body, who is in 
unity with His Spirit, seek to coerce and control the 
will and organism of another. Any spirit, therefore, 
who attempts this, whatever may be his claims to intel- 
ligence, wisdom or goodness, cannot in truth be an 
angel or messenger of God. This principle discloses 

the 

IMMORAL CHARACTER 

Of mediumship, under spirit control, and forever brands 
it as an imposition, perversion, and an unholy viola- 
tion of a sacred gift and trust. 

The ministry of angels, who have come to minister 
unto and strengthen men in the struggle of life, "All 
ministering spirits sent forth to minister for them who 
shall be heirs of salvation," are in the divine order, and 
as such, are the chosen instruments of the Father in 



334 THE WAY, THE TRUTH AND THE LIFE. 

the manifestation of His special providence to the chil- 
dren of men. The Hebrew and Christian Scriptures 
are filled with the record of such special providences 
at the hands of heavenly messengers. The very law 
and prophecies of the Old Testament as affirmed by the 
inspired Stephen, were given "by the disposition of 
angels." The same inspired authority assures us that 
it was "an angel of the Lord" that spake in the name 
of God to Moses from out the burning bush. 

We are told by the Evangelists that " angels minis- 
tered unto" Jesus in his hour of mortal struggle, and 
"strengthened him." They came not to do his work 
for him, nor to use him as "an instrument" for their 
own, but to encourage, sustain and strengthen him for 
the work and mastery the Father had given him, to 
perform. Jesus himself assured his followers that he 
could through prayer to his Father in heaven, summon 
to his aid, if needed, "more than twelve legions of 
angels." When we remember the work that one angel 
wrought for the rescue of Peter from prison and the 
Roman guard, in response to the prayers of his breth- 
ren, we can readily imagine somewhat of the mighty 
power attending the more than twelve legions of angels 
that may be summoned to the aid of a faithful and 
consecrated soul like Jesus, through prayer to God. 
And if this strong Son of God needed the help of 
angelic ministration, who of all the sons of men may 
not need and claim it ? 



SPIRITUALITY THE ONLY BASIS. 335 

Nevertheless, he who best knew, both from experi- 
ence and insight, the needs and capacities of men, as 
well as the law and conditions of realization, bids us 
"seek first the kingdom of God" within, "and all these 
things shall be added " unto us. Let us close with the 
description which that illuminated 

CHRISTIAN HIEROPHANT, 

St. Paul, has left us of the "Gifts" conferred on men 
by that One Divine and Eternal Spirit — a portion of 
which is in every man — through the consecration of 
man to it: "Concerning Spiritual Gifts, brethren, I 
would not have you ignorant." * * * * "Now 
there are diversities of gifts, but the same Spirit. And 
there are diversities of ministrations, and the same 
Lord. And there are diversities of workings, but the 
same God, who worketh all things in all. But to each 
one is given the manifestation of the Spirit to profit 
withal. For to one is given through the Spirit the 
word of wisdom; and to another the word of knowl- 
edge, according to the same Spirit; to another faith, in 
the same Spirit ; and to another gifts of healings, in 
the one Spirit; and to another workings of miracles; 
and to another prophecy; and to another discernings 
of spirits; to another divers kinds of tongues; and to 
another the interpretation of tongues: but all these 
worketh the one and the same Spirit, dividing to each 
one severally even as he will." "But desire earnestly 



33G THE WAY, THE TRUTH AND THE LIFE. 

the greater gifts. And a still more excellent way shew 
I unto you." 

" If I speak with the tongues of men and of angels, 
but have not love, I am become sounding brass, or a 
clanging cymbal. And if I have the gift of prophecy, 
and know all mysteries and all knowledge; and if I 
have all faith, so as to remove mountains, but have not 
love, I am nothing. And if I bestow all my goods to 
feed the poor, and if I give my body to be burned, but 
have not love, it profiteth me nothing. Love suffereth 
long, and is kind; love envieth not; lovevaunteth not 
itself, is not puffed up, doth not behave itself unseemly, 
seeketh not its own, is not provoked, taketh not account 
of evil; rejoiceth not in unrighteousness, but rejoiceth 
with the truth: beareth all things, believeth all things, 
hopeth all things, endureth all things. Love never 
faileth : but whether there be prophecies, they shall be 
done away ; whether there be tongues, they shall 
cease; whether there be knowledge, it shall be done 
away. For we know in part, and we prophesy in part; 
but when that which is perfect is come, that which is 
in part shall be done away. When I was a child, I 
spake as a child, I felt as a child, I thought as a child : 
now that I am become a man, I have put away child- 
ish things. For now we see in a mirror, darkly; but 
then face to face : now I know in part; but then shall 
I know even as also I have been known. But now 
abideth faith, hope, love, these three; and the greatest 
of these is love." 



APPENDIX I. 



Having quoted briefly from the "Nature aud Aims of Theoso- 
phy," for the purpose of contrasting our claim for The Theoso- 
phy of the Christ with that of the older Theosophy of the East, 
it seems hut just that we should add an Appendix for the fuller 
presentation of the claim made by the author, in his earnest and 
caudid appeal to the intelligence of our age, that it may be fairly 
represented. In reference to the Eastern Brotherhood and their 
treasured wisdom, described iu our quotation, he says : 

"It will at once be asked, how have these Brothers been able 
to keep their very existence so long a secret *? 

"I answer, that the Law of Silence was ever the first to be 
observed, and that according to their statement their safety has 
often consisted in that the people refused to believe such an exist- 
ence possible. Read the account given by Abbe Hue, for which 
he was unfrocked by his ecclesiastical superiors, and his still more 
startling statements outside his published works. Or in more 
ancient times read the account that Apollonius of Tyana gives of 
his visit to these Brothers, though it is evident on every page, that 
he conceals far more than he reveals. Again, read the account in 
that old work, '•Hermippus Redivivus'' of these 'Sons of Light.' 
Coming down to more recent times, read the account that travel- 
ers, and even missionaries, give of the wonders performed by half- 
naked traveling Fakirs, a faint echo of the transcendent powers 
and lofty genius of the Holy men of the Himavat, the existence 
of whom the Fakirs would declare, could they be induced to 
speak. 

" In spite of evidence to be derived from many sources, some no 
doubt will content themselves with denying the whole thing as 



33S APPENDIX I. 

simply incredible, an old woman's fable, and go on repeating, 
'We do not know,' or 'We do not care.' Those, however, and 
they are many, who have read Mr. Linnett's Occult World aud 
Esoteric Buddhism, and the later work by Two Chelas; Man, 
Fragments of Forgotten History, ought to supplement them with 
those rare jewels, The Idyll of the White Lotus, and Light on 
the Path: and if by this time they are not interested enough to 
inquire whether this is all true, and if there is more from the same 
source they may as well defer the matter till the next iucarnatiou. 

"Soon after the appearance of Isis Unveiled, the head-quarters 
of the Theosophical Society removed from New York city, first to 
Bombay, and subsequently to Adgar, in the Madras presidency, 
India, where they permanently remain. Branch societies are scat- 
tered all over India and Ceylon, as well as most civilized countries 
of the globe. The Theosophical Society is the medium, through 
which the Brothers have undertaken to present to the world their 
long-cherished doctrines, in such form as the world is found ready 
to receive, and in such measure as the times require, practical, not 
merely intellectual, Universal Brotherhood being the one condi- 
tion of affiliation insisted on, while the terms of more intimate rela- 
tions with the Brothers themselves, or Chelaship, are clearly set 
forth, for, to use their own words, they say, 'We refuse no one.' 

" Upon the organization of one of the Branch Societies in India, it 
was thought by some of the members, that it would be a good 
thing to organize on a different basis from the rest, and to 
have certain educated Englishmen connected therewith, taken in 
hand by the Brothers, and drilled in practical occultism, taught, 
in fact, the secret wisdom which had been so jealously guarded 
for centuries, aud so constitute a Theosophical Hierarchy. One is 
not likely to misunderstand the answer returned by one of the 
Brothers to this suggestion. I quote a portion of the unpublished 
letter: 

'• 'The world in general and Christendom especially, left for two 
thousand years to the regime of a personal God, as well as to its 
political and social systems based on that idea, has now proved a 
failure. 

'"If the Theosophist says we have nothing to do with all this, 



APPENDIX I. 339 

the lower classes and inferior races, those of India, for instance, 
in the conception of the British, cannot concern us, and must man- 
age as they can, what becomes of our fine professions of benevo- 
lence, philanthropy, reform, etc. ? Are these professions a mock- 
ery; and if a mockery, can ours be the true path ? Shall we devote 
ourselves to teaching a few Europeans fed on the fat of the land, 
many of them loaded with the gifts of blind fortune, the rationale 
of bell-ringing, cup-growing, and astral body formation, and leave 
the teeming millions of the ignorant, the poor and the despised, 
the lowly and oppressed, to take care of themselves, and their 
hereafter, the best they know how? Never ! perish rather The- 
osophical Society with both its hapless founders, than that we 
should permit it to become no better than an academy of magic, 
and a hall of occultism; and it is we, the humble disciples of these 
perfect Lamas, who are expected to allow the Theosophical Soci- 
ety to drop its noblest title, 'The Brotherhood of Humanity, "* to 
become a school of philosophy. Let us understand each other. 
He who does not feel competent enough to grasp the noble idea 
sufficiently to work for it, need not undertake a task too heavy for 
him. But there is hardly a theosophist in the whole society una- 
ble to effectually help it, by correcting the erroneous impression 
of outsiders, if not by actually propagating himself this idea. Oh, 
for the noble and unselfish men to help us effectually in India, in 
that divine task ! All our knowledge, past and present, would 
not be sufficient to repay him. The true religion and philosophy 
offers the solution of every problem. That the world is in such a 
bad condition morally, is conclusive evidence that none of its relig- 
ions and philosophies, those of the civilized races less than any 
other, have ever possessed the truth. The right and logical expla- 
nation of the subject of the problems of the great dual principles, 
'right and wrong,' 'good and eyil,' 'liberty and despotism,' 'pain 
and pleasure,' 'egotism and altruism,' are as impossible now as 
they were 1881 years ago. They are as far from the solution as 
they were; but to these there must be somewhere a consistent 
solution, and if our doctrines will show their competence to offer 
it, then the world will be the first to confess it. That must be 
the true philosophy, the true light, the true religion, which 
gives truth, and nothing but the truth.' 



340 APPENDIX I. 

"It will thus be seen what are the principles and aims of these 
exalted Brothers, in relation to the masses of mankind, and that 
they are no respectors of persons. It may be asked, why have 
these transcendent truths been so long withheld from the world? 
To this it may be answered, that they who possess and compre- 
hend them, are likely to know also the times and seasons when 
they can make headway in the world, and to announce them prema- 
turely^ would be to lose them and destroy their custodians, if they 
had not power to provide against such a catastrophe. It is a car- 
dinal principle in occultism, that by a knowledge of, and conform- 
ity to the laws of nature, the Adept is able to accomplish that 
which to the ignorant seems miraculous. Says a wise occultist, 
'The wicked obey the law through fear; the wise keep the law 
through knowledge.' 

"Political freedom and the advancement of science have on the 
one hand, made the promulgation of these doctrines possible, while 
the crumblings of creeds, and the materialism of the age, have 
rendered them necessary to the well-being of the human race. 

"Again it may be said, that the Secret Doctrine has never been 
without witnesses in the world, and though these witnesses, like 
the doctrine itself, have been surrounded by mystery, and have 
written or spoken in a language unintelligible to the profane, yet 
have they ever been open to all who have knocked in the right 
way. These mysteries have cropped out in many forms, though 
never for ages so plainly as now, for their time has come. 

"These Holy Brothers of the Himavat, deeming the time propi- 
tious, offer to the world, for the first time in many centuries, just 
so much of their treasured wisdom as it shows itself willing and 
capable of receiving. To this promulgation, it has already been 
shown, one only condition is attached, viz.: that the neophite 
shall work with the Brothers for the elevation and liberation 
of the whole human race, without regard to color, sex, creed or 
nationality ; to all such the doors now are wide open, and to none 
others, though the sublime philosophy is published to the world. 
This basis of universal brotherhood, however, involves more than 
it is at first supposed. It involves the idea of what Bohme calls 
the 'Becoming Man,' i. e., that man shall not merely give intel- 
lectual assent to the propositions, but that he shall become that 



APPENDIX I. 341 

which he professes, and, sinking self, exercise universal philan- 
thropy and love of man. 'Deeds,' say they, 'are what we 

WANT; FINE SPEECHES COUNT FOR NAUGHT.' * *..* * 

"In the way of the progress of this great work, stand not only 
the creeds of Christendom, but those of the whole world, each 
claiming a patent of authority direct from the Most High; each 
striving now, as for ages, to tear down all others, that it may 
build up its own, in which insane effort, it has been truly said, 
more blood has been spilt, more lives sacrificed, than by war, fam- 
ine and pestilence combined; in short, Moloch! The Scourge 
of The Human Race. * * * * 

u The father of lies, is also the father of creeds, and not He who 
made of one blood all the nations of the earth. The time is not 
distant when we must choose between our creeds and the Broth- 
erhood of man, for they are antagonistic to the last degree; and 
that faith which is to remove mountains, was never yet involved 
in the mumbling of creeds, else had the earth long ago become a 
dead level. Modern science has 3 r et to learn the height and gran- 
deur to which human beings may attain on this earth, as the focal- 
ized result of the dual law of evolution and involution; and pro- 
fessed believers in Christ have also to learn the truth of the asser- 
tion, 'these signs shall follow them that believe.' The days of 
miracle have, indeed passed, for those of law and enlightenment 
are at hand, enlightenment through obedience to law, the higher 
law of love and Universal Brotherhood. Had but a tithe of the 
wealth squandered in the propagation of creeds in foreign lands 
where better creeds prevail, been spent in uniting the human race 
under this higher law, the millennium would long ago have 
dawned. Theosophy has this one central idea, the Brotherhood 
of man. Among its devoted followers are Jews, Catholics, 
Protestants, Buddhists, Brahmanists, Mohammedans, Parsees, 
people of every race, clime and color. All that is asked, is that 
each sect shal go back to the fountain head of its own religion, 
assured that when they have removed the accretions of time, the 
innovations of greed and selfishness, the false interpretations of 
ignorance, they will find beneath it all, the pure Wisdom Relig- 
ion, the Divine Sophia of Jacob Bohme, the Divine Beatrice of 



342 APPENDIX I. 

Dante, the Pure Gold of the alchemists, the White Rose of the llos- 
icruciaus, the Virgin of the World of Hermes Trismegistus, the 
Virgin Isis, the Virgin Mother of the Christ of all the ages that 
are, that have been, that shall he; forever pure and virgin, yet 
forever bringing forth; mother, wife, sister, and daughter of Osi- 
ris; the gentle, loving, tender Woman-side of the Life-giver of the 
Universe; the better-half of every man of woman born, through 
which alone at-one-ment of the human race is possible, through 
which alone the God which is One can ever become all in 
all, Theo-Sophia."— {The Nature and Aim of Theosophy, by 
J. D. BUCK, Cincinnati. 



APPENDIX II. 



Since the practical development and successful application of the 
method and processes set forth in " Introduction to the Theosophy 
of the Christ," and "The Way, the Truth and the Life," to the 
higher psychic education and training of classes, a book giving a 
remarkable corroborative experience has providentially fallen into 
the writer's hands. 

This book — now out of print — published by Emily Faithful, in 
London, 1864, was written by William Robert Bertolacci, of France, 
in which the author records the most remarkable development of 
spiritual gifts and occult power in his own family circle, and their 
unique and specific application to the complete education of his 
children, by processes original with himself. 

These remarkable and successful experiments are such a striking 
illustration as well as confirmation of both the doctrine and meth- 
od developed and practiced by the writer, that he feels he will do 
his readers a favor by giving them liberal extracts from this 
book. 

These experiments began in 1853, in the early days of Spiritism 
in France. Bertolacci became impressed at the very beginning of 
the singular and startling manifestations, witnessed by himself, 
that while communication with the departed might be permissible 
under proper conditions, yet to seek this as an end was a perver- 
sion of the power thus manifest, and would lead to ultimate dis- 
aster. It seemed to him a providential indication of the dawning 
of that era of Scripture prophecy in which the Spirit of God was 



344 APPENDIX II. 

to be poured out upon all flesh, aud the sous aud daughters of 
men were to have visions, and prophecy, etc. Hence, instead of 
seeking exclusively for communion with the souls of the so-called 
dead, they should seek first direct communion with, and guidance 
from the Great Over-soul. Acting upon this conviction, he 
sought this high communion and guidance from the first. 

His first communication with the invisible but intelligent 
Power, was through the rappings, then the direct writing through 
the planchette. . Through the latter he received the specific 
instructions for conducting the experiments which followed and 
resulted in the remarkable experiences recorded. These, with 
some views and suggestions of his, we give in his own words, as 
follows : 

THE WISDOM OF THE PHENOMENA SPEAKING FOR ITSELF. 

I have said [in the Introduction] that new phases of the great 
Spiritual Phenomena of these times have been developed, during 
the last eleven years, within my own family circle. 

By them we have been made to comprehend — for it has been 
most undeniably proved to us — that (notwithstanding there is 
good and bad in this as well as in everything else in creation), in 
the sign here sent on earth, while it is the latest, are to be found 
the seeds of the greatest gift that man has received from Provi- 
dence, since his first fall from his divine origin. 

We have been told many things by the intellectual agent ope- 
rating in these manifestations, and have in many cases verified the 
truth of its teachings. 

I. That it is a latent power belonging to Man; but as it is of a 
higher order of things than all that our temporal reason is based 
upou, and has received its greatest development from, it cannot be 
accounted for nor understood by our minds, such as they have 
been formed by the corrupt education of the past ages. 

II. That this power or faculty can, not only be developed and 
transmitted, but ought by all who obtain it, to be thus turned to 
useful purposes aud to the benefit of our fallen fellow-creatures. 



APPENDIX II. 345 

That it is like the diamond which, given to man in the rough 
state, requires to be cut and polished by his hand to show forth 
its perfections; like the iron deposited, for man's use, in the crust 
of the earth, which may be turned by hin# into implements of 
husbandry or weapons of war; like many metals so essential to the 
progress of industry in machinery, to our welfare in divers ways 
through manifold chemical processes, yet how fatal, as poisons, if 
misused. 

III. That according to the spirit in which we receive these man- 
ifestations, thej r will be developed among us. 

If we receive them as a mere amusement, as a toy, they will for 
a time astonish our minds and amuse our childishness; but they 
will follow the fate of all toys and foolish pleasures. * * * * 

If we allow ourselves to be frightened into the persuasion that 
they are entirely the "Workings of Satan," they will, in some 
«ases, overthrow our reason, impair the faculties of our minds; 
and in many, deteriorate our health, and affect our happiness. 

If we attribute them exclusively to the intervention of the souls 
of the departed, and the "Spirits" of other worlds, we thereby 
refuse to acknowledge the secret workings of our own inward 
man, and as it were disinherit, our souls from all participation in 
such things as are passing on the surface of this globe, where we 
were originally placed to be the "Image of the Living God" and 
"Lords of the Creation;''' and then, with regard to all that is be- 
yond those animal functions and material operations which we 
can account for, we become fearful and hopeless, in a state of 
superstition and fatalism. 

If we seek for the causes of these phenomena in the physical or 
material side of nature, * * * * and in the presumptiousuess 
of our own wisdom, we invent an imaginary substance and add it 
to the chain of matter, as a new link, under the name of an ii im- 
ponderable fluid," we therefore fall into a fresh labyrinth of use- 
less theories and technicalities, alike racking to the brain and sow- 
ing desolation and contest in the heart. 

IV. But if we receive these signs as "the grains of Mustard 
JSeed," if the parable of the Kingdom of Heaven, — in other words 
as the forerunner of the gift of spiritual power — to be fostered 



346 APPENDIX II. 

and cultivated by us with veneration, in a spirit of Faith, Hope 
and Charity, we may then expect to find developed, through these 
providential means, in our own hearts, that '•'■Spirit of Light and 
Truth" which has been promised us as our " Consoler" for those 
"latter times'''' when the "Spirit of God" is to be poured out 
"upon all flesh," and by the strength of which we shall be quali- 
fied to "place our hands on the heads of our children," that 
"our sons and daughters may prophecy." 

For it is written that "every one shall be rewarded according 
unto his faith." 

Our Saviour told us that "unto whosoever believeth all things 
are possible," that if we believed in Him and followed His pre- 
cepts, not only should we be enabled to repeat the miracles per- 
formed by Him, "but still greater works than these shall we do." 
Now those who call themselves Christians have no right to contest 
the promises made by Jesus, a great number of times, during His 
earthly career: promises which are particularly specified at the 
end of the Gospel according to St. Mark, St. John xiv: 11, 17, etc., 
and corroborated by numerous subsequent facts related in the 
" Acts of the Apostles." 

V. We have also been told by this invisible agency that its 
principle is that of the life of all things — the hidden force by which 
all things exist — that it is impossible for any one thing or being, 
or for any number of things or beings, to explain or comprehend 
it in a material point of view, as by it all things are explained, 
and in it all things are comprehended. That it is the basis 
of all religions, the origin of every science, and the promoter 
of philosophy. That the Bible is a register of its acts, the 
book that shows its power and teaches to respect, venerate, 
and fear it. And that the Gospel is the key to its use, in 
love, joy and confidence, in order to obtain, on the one part, life 
eternal, or the living, indestructible consciousness of our intellec- 
tual being as man in God through Christ, the living principle of 
Charity, and through the Man Jesus made perfect in the temporal 
by the action of his own free will, in perfect harmony with that 
decree of Divine Providence, by which He was the predestined 
Messiah; and on the other part, to attain, in the temporal, our 



APPENDIX II. 347 

regeneration as men. That, having received within our hearts, 
"the gift of the Holy Spirit," we shall become '■•the living taber- 
nacle of the Lord,''' '•'■the temple of God on earth,'''' and in that 
state be invested with divine power, enjoying "the glorious lib- 
erty of the children of God." * * * * 

Now as the vegetable reign succeeded to the mineral one, which 
was followed by the animal reign, so must the spiritual reign 
eventualy grow out of the highest order of the animal creation. 
That which distinguishes man and establishes his claim to the first 
place in God's creation, is the progressive character of his intel- 
lectual faculties. The\human intellect, like every principle, is 
two-fold in its operations — it is rational and inspirational. The 
former appertaining to the temporal, or material order, is devel- 
oped by the acquirement and appliances of physical science. 

Man, in devoting himself exclusively to the rational develop- 
ment of his intellectual being, has become the kingdom divided 
against itself: thence his fallen state. Now, as man \>y his nature 
is the progressive being, his intellectual faculties cannot stand 
still, they must move either forwards or backwards, they must 
either ascend or descend. That which moves forwards or back- 
wards, the rational or mundane intellect, has advanced because he 
has cultivated it, but as he has neglected the inspirational or 
divine science, he has fallen below the animal creatiun in regard 
to instinct, which is the mark of divine Providence, the manifesta- 
tion of God's presence, in the beast; but which in man — from the 
principle of progression of which he is the living type — ascends to 
the faculty of divine Revelation or perfect Wisdom, when duly 
cultivated. That is the Spirit of Light and Truth, — the Consoler 
which is to teach us all things; and the earthly fruit of that Wis- 
dom is the spiritual power of man over all flesh, or the direct 
action of His will upon all things created. * * * * It is that 
state of redemption in Christ unto which Mankind was destined 
to rise, and is consequently of a higher order than that in which 
he was first created; "the first man Adam was made a living 
Soul, the last Adam is a quickening SpiriV * * * * 

Among the teachings we have received in the inspired writings 
given to us by the Spirit of our communions, has been the follow- 



34S APPENDIX II. 

ing: "God is not au extraneous, individual, isolated Being, but 
the internal, collective, and contiguous life and constitution of all 
things; not a heterogeneous force, but the intrinsic strength; 
not the concrete, but abstract; not relative but absolute, as to the 
principle." 

I trust what I have said will go some way towards dispelling, 
in my readers' minds, those narrow ideas of a materialistic educa- 
tion which leads them to look upon the Deity as of a '■'■nature dis- 
tincV from that of creation; a species of outward looker-on, 
instead of being, as He is, the intimate constitution, action, life, 
and intelligence of all things. It is not He who keeps Himself 
distinct from us, but we, who having divided our being in Him, 
have thus, as the unavoidable consequence of our self-degradation, 
chosen and cherished the principle which leads to death, and neg- 
lected that which leads to life. "In Him was Life; and the 
life was the light of men.' 1 '' "And the light shineth in dark- 
ness; and the darkness comprehended {received) it not." * * 
" That was the true Light which lightetli every man tohich 
cometh into the world." What can this Light and Life mean, if 
it allude not to the higher qualities of the soul of man, such as it is 
in the undivided state, when every new-born infant comes into the 
world? * * * * 

In specific answer to the question often put, as to "What the 
particular Spirit is which presides at our meetings ?" I reply in the 
words given us that it is the Spirit of our comm union. * * * 

Jesus Christ prayed the Father that His disciples and all those 
who should believe in Him through their teaching, should be one, 
not only among themselves: but being one among themselves they 
should also be admitted as one with Him and the Father. (See 
Jno. xviii: 20, 21.) It is also stated in the same chapter that, 
although through their faith they were no longer of the world, He 
did not pray that they should be withdrawn from the world; 
which is plainly affirming that, although we are distinct persons 
bodily in. the world, we could, nevertheless, be one together, and 
one with Him and the Father, notwithstanding that He and the 
Father were not of the world. * * * * 

It is. therefore, manifest that the souls of two or more persons 



APPENDIX II. 349 

can, during their life on earth, unite and form one Soul. Union 
is strength; and when that strength is constituted upon the condi- 
tions laid down by the Christian Doctrine, it becomes divine 
power, omnipotent in its principles, and without any limitation in 
its effects other than that imposed upon it at the time by the de- 
gree of the faith of its constituents. * * * * 

The power of the elect, are we not told, is to be that of per- 
forming miracles, and their work that of healing, consoling, con- 
Verting, and regenerating the common herd. " He saith unto him, 
feed my lambs." **'.** "Feed my sheep." 

Such and many others are the teachings we have received in 
some 1,200 or 1,400 pages of manuscript from the intellectual side 
of the phenomenon, which first manifested itself to my family cir- 
cle, in the apparently trivial torm of table turning and rappings 
in the year 1853. 

The Planchette. — The whole of this information was not 
given to us through raps in the table, far from it. That process 
being by much too slow a one; the table indicated the use of a 
" planchette ," which consists, etc. * * * * The hands of two 
or more persons are placed on the upper surface of the board, with 
the tips of the fingers lightly touching it, precisely in the same 
manner usually followed with regard to the table turning. 

The planchette soon begins to move in different directions, and 
after a short time, the lines traced by the friction of the pencil on 
a paper placed under it, becomes intelligible writing, and with a 
little practice, or more correctly speaking, with the habit of " lais- 
ser aller" which the operators acquire, the speed in writing be- 
comes sometimes far greater than that ever attained by the hand 
of the most rapid penman. 

[Here follows a graphic description of some striking physical 
manifestations, which included most of those claimed as common 
in circles held for them by the Spiritists. — J. H. D.] 

Animal Magnetism, etc. — Among other things which we 
have been told in the planchette writings was, that what is called 
"animal magnetism'''' is but a branch of this same great phenom- 
enon; that the discoveries made by Cagliostro, Mesmer, and oth- 



350 APPENDIX II. 

ers, have been wrongly attributed to fluids as their cause; but 
that they were particular sigus sent to mankind by Providence to 
prepare us for what was to follow, and to be used by us as the 
rudiments or means of developing the Spiritual faculties latent 
within us, by which we are to attain our regeneration and definite 
Redemption. * * * * 

However, after having received the most satisfactory and edify- 
ing instruction, through the channel of the planchette-writing, on 
the nature and divine origin of these facts, as also the proper use to 
be made of them, and the manner in which to proceed for obtaining 
the required results, so as to avoid all harm and obtain nothing but 
good, — from that time, under the constant guidance of our invisi- 
ble Spiritual instructor, I undertook to try to magnetise the dif- 
ferent members of our family. Although till then we had never 
seen any of those operations, nor received instructions as to how 
to proceed from any person whatsoever, it is astonishing how well 
and rapidly we succeeded in producing the majority of the effects 
known and spoken of, by others. 

[At that time it was not known that all the effects obtained in 
the mesmeric sleep could be induced in the wakeful state, and that 
the trance itself, and induced, or "artificial somnambulism," are as 
readily produced without the process of supposed magnetism, as 
since demonstrated by Dr. Baird, of Loudon, and Fahenstock and 
others in this country. — J. H. D.] 

After some trials my young people were thrown into the mag- 
netic sleep, and in that state could read in books with their eyes 
bandaged and well padded up — could see and hear things in far 
distant places — were made insensible to pain, and deprived of their 
memory on being wakened, or retained a perfect recollection of all 
that had passed during their somnambulic state. It was made 
known to us by the Spirit, that this power to obstruct or retain 
the memory could be vastly extended; that the memory with the 
faculties of perception could be so strengthened as to make the 
education of our young people the easiest of all things — an amuse- 
ment, a real recreation — instead of being, as it is now a slow, 
tedious and fatiguing process. 



APPENDIX II. 351 

In like manner the power of suspending all physical sensibility 
and that of creating every species of pain in any organ of the 
body, when under the influence of the magnetizer, by the mere 
expression of his will to that effect, was, we were informed, the 
basis of a new order of things, tending to a general diffusion of 
that blessed gift possessed by our Saviour and His original dis- 
ciples, and ranked among the recompenses promised by Him for a 
future day to all who should put His teachings into practice :— 
that gift consisting in the power of performing miraculous and 
instantaneous cures, and of healing all the physical ailings to 
which man had become subjected through his original tall. 

Another and most important revelation imparted to us, was that 
the acquirements of the somnambulic conditions could, with a 
little pains and perseverance, in a great majority of subjects, be 
transferred to their normal waking state ; and that, too, 
through very simple and easy processes, the actuating principle of 
which was the Power of Faith in those therein concerned, and 
great confidence on the part of the presiding operator. 

Initiation. — I will begin by exposing the development effected 
by us, of some of those latent faculties of the soul, common to all 
mankind, which tend principally to the education of the mind. 

I. One object attained was "•Clairvoyance" (or "second-sight"), 
in the Somnambulic or sleeping Magnetic State; with a 
view towards fitting the organs of the body to subserve the same 
faculty in the normal condition. 

II. Reading. — Having once acquired the faculty of discerning 
objects,' and distinguishing persons, positions, etc., a book was 
placed in the hands of the somnambule, whose eyes were covered 
with a bandage, and who could soon read in spite of this, correctly, 
line after line and page after page. 

(Note. — In this operation it was made known to us that the 
more the external light was excluded, the more easily would the 
clairvoyance be developed at the outset of the trials, and also that 
the application of any cold object on the lids of the closed eyes in 
order to lull the action — to lower the intonation — of those organ3, 
would greatly facilitate and improve the action of the inward or 
"second sight" upon them.) 



352 APPENDIX II. 

III. Reading in the Magnetic Sleep from a closed 
Book, at any named page. 

IV. The suppression of the natural sensations and 
the Creation of Imaginary ones, during the magnetic sleep, 
at the bidding of the magnetizer, and subsequently the Suppres- 
sion or Augmentation of the Memory, on being awoke, with 
regard to things that had taken place during the sleep. 

The first of these two phases has led to the faculty in the patient, 
of being easily cured of all physical ailings by the will or prayer 
and faith of one or more of their fellow-creatures, seconded by their 
own. 

The second phase has become the basis of a novel spiritual mode 
of most easy, rapid, instantaneous education, without the slightest 
fatigue to the natural system of the student. 

V. The next step indicated to us was that which constitutes 
the passage to the magnetic (or somnambulic) condition in 

THE WAKING STATE BY THE ACT OF "VAGUE CONTEMPLA- 
TION." 

It consists in gazing intently upon an uniform body or a fixed 
luminous object. This is done in order to deter or fruitlessly pre- 
occupy the temporal reason of the " outer man " acting through 
the brain, while the spirit of revelation appertaining to the soul 
or "inner man" is operating upon the material organs of percep- 
tion. 

[This is simply shutting off the impressions of the outward 
world through the five physical senses — which focalize upon the 
front brain — by diverting the attention from the external, and 
opening the mind to corresponding impressions through the sixth 
sense by dii'ecting the observation to the inner light or medium of 
sight, sound, feeling, etc., sometimes called the " astral fluid" 
'■'■luminous ether" etc., and concentrating the attention upon any 
given object in this light thus opened to the mind through the 
sixth sense. This sense embraces in its sphere of activity the 
whole realm of the occult. It is the border realm between the 
purely sensuous plane and that which is purely spiritual — the 
kingdom of God, or realm of the divine and heavenly — into which 
the seventh or highest sense of the soul when opened inducts man. 



APPENDIX II. 353 

Mediumship and magic belong to the plane of the sixth sense, and 
are a perversion of its normal powers. — J. H. D.] 

The impressions thereon produced, when the subjects are left en- 
tirely to themselves, vary. They are sometimes those of actual facts 
or realities co-existent at the time, sometimes of those having taken 
place in the past, and sometimes of those belonging to a future 
more or less distant; while at other times they are what is termed 
'•'•purely imaginary or visionary" when they cannot be traced 
to any known cause or pre-established order of things. After 
having succeeded in obtaining this condition, and rendered it 
familiar by practicing several times, my young probationers ac- 
quired next what may be called : . 

VI. The Direct Clairvoyance by vague contempla- 
tion, and which consists in seeing — while gazing into a bowl of 
water, upon a sheet of white or black paper, or any other mono- 
tinted surface — such objects alone as are indicated to them, those 
objects being under cover, placed at a distance, or otherwise kept 
quite out of sight. To this succeeded: 

VII. The reading in books, closed or out of sight, by aid of 
the same process. At first words only, then lioes, and definitely 
entire pages were read currently. . 

Then, after having varied the objects gazed upon, and also by 
degrees, the regularity and monotony of the surfaces, the faculty 
was developed by gazing vaguely upon any object that presented 
itself first to view. 

The above auxiliary meaus served to render the organs of per- 
ception more supple and obedient to the direct action of the soul 
or '■'•inner man,'''' and freed them from the interference of the 
temporal, misguided reason of our present degenerate state. 
Hence the subsequent progress of our young novices was destined 
to be one into the higher intellectual and moral order of things; 
that of: 

VIII. The Direct Unaided Clairvoyance in the Nor- 
mal State. By it distant persons and things are seen without 
the aid of " vague contemplation,'''' or gazing upon any fixed ob- 
ject whatsoever, but simply By the Pious Concentration op 
Thought. 



354 APPENDIX II. 

The power brought to bear here is that of Faith, Hope, and 
Chakity. * * * * This is the most important period in the 
development of the probationers. After having well inculcated 
into their minds that it is requisite to proceed in these things with 
the highest sentiments of veneration, * * * * the novices 
should be made to place confidence in their own spiritual abil- 
ities, and be taught to understand and feel that all the gifts they 
have received, up to the present stage of their probation, are but 
the "earnests" from Providence for the entire fulfilment of the 
new covenant towards them, and given in order that they may 
regain the strength of their "Inner man made in the image of 
God,'" 1 to become in Reality "re-born of the Spirit,'''' members 
in Christ, the children of God, and inheritors of the kingdom of 
Heaven:" i. e., Spiritual Power on earth. 

Impressed with the truth and efficacy of these principles of The 
Doctrine of Redemption, delivered to mankind through Jesus 
Christ, * * * * my daughters soon entered into this higher 
grade of their initiation: The direct unaided clairvoyance in the 
Normal State. 

With a view to applying this important development to the easy 
improvement of their minds by a new mode of education, * * * 
they were enjoined to apply themselves assiduously to 

IX. The Reading Currently Through the Power of 
the Pious Concentration of Thought, in their natural wak- 
ing state, the named pages of books closed or hidden from their view. 
This gift, combined with that mentioned at No. 4, was soon after 
applied in the most satisfactory manner to the education of my 
young students, as shown hereafter. They were then told that 
having eyes by which they were now beginning to see as man 
ought to see, inwardly as well as outwardly, eyes able to receive 
the inward and spiritual as well as the outward and material 
sight; they must concentrate their thoughts with entire faith in 
Christ and confidence in themselves through Him, together with 
expectant hope and a fervid sentiment of prayer, in order that 
they might also have ears by which they might likewise hear as 
they ought to hear. On doing as they were bid the direct spirit- 
ual action of the soul, or power of the "inner man,'''' was imine- 



APPENDIX II. 355 

diately extended in them to the organ of hearing, and they pos- 
sessed the faculty of 

X. Clairaudience in the Normal State, by which the 
initiated of this degree are enabled to hear the sounds of things, 
and voices of persons, not only far beyond the ordinary range of 
hearing, but indeed from the most distant places. They also 
receive as by a voice speaking to them, answers to all sorts of 
questions. 

This faculty, which may be made good use of for an infinite num- 
ber of purposes, is already employed by us to teach our students the 
pronunciation of foreign languages without the assistance of a 
competent master, the pronunciation when wanted being given to 
them by a voice that seemed as though it were speaking in 
the air. 

* * * * With this foundation to work upon, and confiding 
in the revelations and spiritual guidance by which we had already 
attained the degree of spiritual strength shown in tiie preceding 
narration, I boldly withdrew my two younger daughters from 
the school they were attending; and in spite of the opposition and 
commonplace arguments of other parties, began their new mode 
of education in the manner indicated by our invisible spiritual con- 
ductor which Avas pursued much in the following order: 

XIII. Lessons were learnt by heart by reading to my 
students in their magnetic sleep, ordering them to retain in 
their memory when they awoke, all they had heard. 

XIV. Lessons were next learned by heart, by the pu- 
pils READING THEMSELVES ONCE OVER, IN THEIR MAGNETIC 
sleep, one or more pages of a book. When this began to become 
familiar, and the organs of memory showed that they were in a fit 
state of rapid obedience, the action of the organs of outward per- 
ception upon the memory was submitted to the strong developing 
power of the soul's direct influence, and 

XV. Lessons were learnt by the simple inspection of 
(or staring at), the open page of a book, — the students 
being in their normal waking state. In the beginning, the 
inspection, or staring, was made to last a definite number of sec- 
onds, and that number being gradually reduced, after a short 



350 APPENDIX II. 

space of time, the duration of a single second or a mere glimpse at 
the page was sufficient for the pupils to retain in their memory 
the whole contents of it. 

To those who possess the slightest degree of reflection or anal- 
ysis, * * * * it will be manifest what immense advantages, 
what endless resources are offered by this extension of the intel- 
lectual powers, by this perfection of the organs of perception and 
memory. 

This instantaneous " Psychotyping" on the memory — this instan- 
taneous photographing of the Soul upon the heart of man, may 
indeed be considered as a commencement of the fulfilment of the 
promise of God towards His elect, "i" will be their God and they 
shall shall be my people, and I will place my laws in their 
hearts.'''' 

XV. Lessons are also learnt by a simple act of pious 

CONCENTRATION FROM BOOKS CLOSED OR TOTALLY OUT OF 
SIGHT. 

In this case we have usually named the page where the begin- 
ning of the lesson is to be found, for we have, as yet, had recourse 
to the process less as a matter of immediate utility than as a prac- 
tice of the powers of distant clairvoyance. It will be easily con- 
ceived that by a slight extension of this faculty, or rather by the 
special direction being given to it, it may be applied to obtain 
references from, and even the perfect knowledge of, works which 
are known to exist in certain libraries and other places, rendered 
either by their distance, or want of time or otherwise, inaccessi- 
ble to us. * * * * 

XVIII. Mental Dictation. — In this case the pupils are made 
acquainted — by the knowledge of their '••inner man," and the 
perfected obedience of the organs of the "outer man" with the 
contents of the page held open in a position visible alone to the 
eyes of the teacher, — and as the latter desires to communicate a 
phrase to the pupils, they hear a voice dictating it aloud to them 
in the air, although no person is speaking to them at the time. 

[The clearly defined thought of the operator becomes vocalized 
to the inner ear of the attentive subject. — J. H. D.] 

XIX. History.— The Direct Clairvoyance gives the stu- 



APPENDIX II. 357 

dent a correct sight, with regard to the historical persons 
and facts treated of in the lessons learnt by the inspection of 
books, either open, or closed, or at a distance, — as explained in the 
foregoing articles, Xos. 15 and 16. 

XX. The Sight of the Plants, Flowers, Minerals, An- 
imals, etc., described or mentioned in their books on natural his- 
tory and other branches of science, as also such other useful 
details as may have been omitted by the author, or belong to a 
more minute study of the subject, is enjoyed in the same man- 
ner. * * * * 

XXII. The Students are also by the facility they ac- 
quire FOR RECEIVING INSPIRATIONS SO PERFECTLY IDENTIFIED 
WITH EVERYTHING BELONGING TO THE PLACES SPOKEN OF IN 
THEIR STUDY OF GEOGRAPHY, THAT THEY FEEL AS THOUGH 

they were on the spot. So correct are the impressions made 
by the ubiquitous power of their souls on all the organs of the 
body in their temporarily perfected condition, that they appear to 
themselves to be, not where the lessons are going on, but in the 
very places therein referred to; seeing, hearing, and feeling all 
that they are required or desirous to see, hear, or feel. 

XXIII. Solutions are given instantaneously, by inspi- 
ration, to arithmetical and other mathematical prob- 
lems. * * * * 

Another very useful gift, which it would be difficult to designate 
as appertaining solely, either to the inspirational powers, or to the 
perfection of the natural organs; but most probably to both at 
once — is that of 

XXIV. The Microscopic, and the Telescopic sights, by 
which the students are enabled to see the most minute and the 
most distant objects with the naked eye, as though they were look- 
ing at them with a microscope or a telescope. 

[This experience of Bertolacci's initiates confirms our claim, 
that spiritual illumination and the development of the inner psy- 
chic powers, does not weaken or in any way injure any sense, fac- 
ulty or function of the "outer" and physical man, but rather 
exalts and brings them to their highest degree of organic activity 
and perfection. — J. H. D.] 



35S APPENDIX II. 

Cures. — The foregoing initiation for the development of our 
latent spiritual faculties, the strengthening of our faith [the one 
essential condition of success — J. H. D.], and the appropriation of 
the material organs of the probationei'S towards their becoming the 
perfected instruments of the soul's long-neglected higher powers — 
that initiation was not only intended to serve the purposes of edu- 
cation — as commonly understood — but those of memory, in fact, 
of all other useful objects. 

The power of alleviating pain, of curing- diseases, of healing 
wounds instantaneously is, no doubt, among the most important 
objects. At the outset of man's regeneration, it is, perhaps, the 
most essential of all, for it is more contributive towards his willing 
compliance with a higher order of existence than any other induce- 
ment which can be held out. It is that of which our Saviour made 
the most extensive use to demonstrate the efficacy of the doctrine 
he preached: a doctrine which had regard to the temporal regen- 
eration of man, no less than to the salvation of his soul. * * * * 

I have said that by a judicious application and combination of 
the effects obtained in the induced somnambulic state, the organs 
of the human body are made to obey the power of the will. But 

THE POWER OF THE WILL IS THE RESULT OF FAITH, FOR NO ONE 
CAN POSSIBLY WILL WHAT THEY DO NOT IMPLICITLY BELIEVE 

in. And furthermore those organs are thereby prepared to yield 
the same obedience to the direct spiritual action of the soul, or 
superior "inner man," upon them, in the normal waking condi- 
tion of the patient. 

[The simple process of introversion which we have described, 
has proved equally effectual in awakening and bringing forth the 
inner powers, and mental illumination, without the abnormal con- 
ditions of trance, or induced somnambulism, aud has proved effec- 
tual where the trance itself could not be readily induced. Had 
Bertolacci been free from the mental limitation which the impres- 
sion that all those preliminary processes he adopted were a neces- 
sity, set to his efforts, and had he believed as fully that the last 
process — "The pious concentration of thought" for focal- 
izing the psychic powers in the normal waking state, — was all that 
was needful to secure the full result, — as our own experiments have 



APPENDIX II. 359 

demonstrated — he would have been equally successful. The spe- 
cific exercises for the development and training of the psychic 
powers in the several processes adopted was all that was essential 
to his final success. The simple process of introversion is equally 
effectual in focalizing the power of the mind over the body and its 
sensations, and the immediate and often instantaneous cure of dis- 
ease and injuries. — J. H. D.] 

# # # * q (U . Saviour was incessantly extolling the power of 
faith; in fact, his whole Doctrine was that of the unlimited power 
and wisdom to be acquired by man through Faith rendered effec- 
tive by confiding Hope — fervid expectancy — prompting the action 
or will; that union of power and wisdom becoming divine and 
sanctifying those who purify it and practice it with charity. Not 
that degraded thing, which has blasphemously usurped the name 
of Charity, and which is nothing more than a cold-blooded, vain- 
glorious ostentation of the superfluities of wealth exhibited in 
alms-givings, * * * * DU t the true sublime virtue, whose 
roots are implanted in the Love of God, — the sentiment of vene- 
ration for the invisible power of the one great and all-pervading 
Spirit — whose branches, fed with the "new wine" of Christianity, 
pours forth its fruit in, the "Love of the Neighbor " by sym- 
pathizing with the sufferings of our fellow-creatures, extolling 
their virtues, pitying their faults, and sharing our wealth with the 
need j* — kindly, cordially, and without reluctance; and not as an 
obligation conferred, but with gaity of heart, or as a pleasure to 
ourselves. 

Let it not be thought that, in exposing these sentiments, I wish 
either to hold forth the virtuous principles of my family circle, or 
to gain favor for ideas, theories, or philosophies of my own. They 
are but a part, a most minute portion of the teachings inspiration- 
ally given to us, in order that, by purifying our minds and elevat- 
ing our aspirations, the organs of the body might become more fit- 
ted to be the channels of a higher order of things, and when in any 
way impaired, might be easily and promptly restored to that heal- 
thy and harmonious intonation of life which is to constitute the 
existence of man on earth in his regenerate state. 

The powerful effects of the mind upon the health and energies 



360 APPENDIX II. 

of the human frame, is a thing too long and too immutably estab- 
lished to require any pleading here, * * * * but so great is 
the power of that renovated action of the mind, and so permanent, 
I should add, may become its effects, that in moments like these, 
the most miraculous cures can be, and have been lately performed 
upon persons whose maladies set at naught all medical science. 
Several times have I, in the midst of my family, experienced the 
indescribable joy — received the divine blessing — of being made 
with them, not only witnesses, but indeed instrumentally, the 
participants in the work of God's mercy to that effect. 

When residing in Paris and its environs, during the years 1853 
to 1858 inclusively, some intimate friends having been made ac- 
quainted with, and witnesses of, what was daily occurring in the 
family, soon requested the permission to introduce others, who 
were received on the following conditions: They were previously 
to be informed that as I held these things sacred, I would not 
allow them to be turned into ridicule; that in coming there, they 
must conduct themselves as they would at a religious meeting, 
putting aside, beforehand, every notion of fraud or legerdemain 
being practiced upon them. * * * * The course followed was 
very varied, as we had no methodical order for proceeding. My 
part consisted in seeing my company comfortably placed in a half 
circle or horse-shoe form round the room, a table being set at the 
open space with the planchette upon it, on which two of my young 
ladies, sitting opposite each other, held both of their hands. 
The planchette writing regulated the rest. ***** At 
times the planchette would ask for a Bible; and, the book being 
opened, and the chapter there presenting itself having been read, 
one or more verses were selected by the Spirit, and the four hands 
of the two young ladies being left upon the planchette, it would 
write with the greatest rapidity during a space of time, varying 
from half an hour to thi hour, expounding the passage which had 
been chosen, and giving us the highest light, the most encourag- 
iug exhortations and explanations, with regard to the efficacy of 
the Doctrine of Christ, and the high aspirations it was destined to 
impart. * * * * 

It was sometimes after a written ''seance" of this nature — when 



APPENDIX II. 361 

all present were deeply impressed with the sublimity of the teach- 
ings they had received, and convinced that the intellectual influ- 
ence making itself thus manifest to them must be of the highest 
and purest order — that some most wonderful and instantaneous 
cures were effected. * * * • * 

To the astonishment of many present, persons appearing amongst 
us for the first time, would be called upon by their Christion 
names, and others by their familiar nicknames, telling them their 
peculiarities of disposition, their favorite pursuits, and their 
thoughts at the very moment. * * * * If among those pres- 
ent any one was momentarily ailing, or in a state of permanent ill 
health, they were generally singled out, and desired to come to 
the table. When there they would often be told what their suf- 
ferings were, how long they had been ill, etc., although no previ- 
ous mention had been made of the subject, and while under 
the surprise and awe which these unexpected communications 
generally created, they would be told that if they had faith in 
Christ they should be cured. * * * * Then God's blessing 
through Christ Jesns was called upon the ailing, in a few words of 
prayer written by the planchette, after which I do not think I 
could call to mind a single fact of any of the sufferers not feeling 
more or less relief, while in the majority of cases, the cures were 
complete. 

In some circumstances the mode of "laying on of hands" 1,1 has 
been prescribed; for that one of the members of our family, or a 
relation of the patient, has been at times appointed to officiate; 
at others, a certain number of persons have been selected to 
form a chain around the sufferer during a given time, a prayer 
being written by the planchette while the operation was being 
performed. 

In particular and rare instances, where the faith of the patient 
has required assistance, as in the case of the blind man, on the 
eyes of whom mud was placed by our Saviour, certain remedies of 
a simple nature, and a short regimen were sometimes prescribed 
with wonderful success. * * * * 

An intimate friend of mine who had been relieved of a trouble- 
some rheumatic affection, begged leave to introduce a friend of his, 



362 APPENDIX II. 

who had for years been a dreadful sufferer from paralysis of the 
bladder, who had speut enormous sums of money in consulting 
the tirst medical men of all countries, and in following their pre- 
scriptions, to no other effect than the still greater ruin of his con- 
stitution by all the drugs he had taken, and who, although his 
case had been known to him as one which no medical science could 
overcome, still felt himself upheld in hope by an inward convic- 
tion, that he would be restored to health by some extraordinary 
or miraculous means. 

On his first visit, after having witnessed some of our daily spir- 
itual pursuits, and having had the principle on which the results 
were obtained briefly explained to him, the subject of his own 
malady was discussed between him and the invisible power, con- 
versing by means of the planchette writing. He therein related 
how, of late, he had been sustained in hope by an inward convic- 
tion that Providence would ere long come to his aid; he also said 
that what he had seen and heard, in addition to the cure of his 
friend, had filled him with faith, and he felt sure he would be 
cured. He furthermore requested to be permitted to earn his own 
reward by following strictly and religiously whatever prescription 
should be ordered. In compliance with his request, some easy 
regimen and two simple remedies were indicated, as also certain 
hours of deep meditation on the teachings of our Saviour, in con- 
junction with all he had seen and heard; and he was enjoined to 
have perfect faith in the efficacy of the prayers he should address 
to God through Christ, for his recovery. On being told that on 
these conditions he would, in three days, receive back the full 
health and strength he had for years been deprived of, his tears of 
joy, his rapturous expressions of gratitude towards God, shared 
by all present, were such as to leave no doubt in our hearts but 
that these signs of his implicit belief were the seeds of that certain 
unerring power, which in its rapid development, would bring forth 
his perfect recovery. On the morning of the third day after that, 
and immediately after he had executed the last form of his pre- 
scriptions — that of drinking a small glass of magnetised water — an 
indescribable feeling came over him; all at once his full vigor 
returned to him; all his pains were no more; his very complexion, 



APPENDIX II. 363 

which, up to that time, bore all the marks of his shattered consti- 
tution, became at once that of the hale, re-invigorated man he 
felt himself to be, and that he, in reality, was from that hour. 

Among those introduced to us was the family of Mr. and Mrs. 

K d. * * * * Mrs K.'s health had been impaired to a very 

serious degree for several years past, from more than one of those 
organic affections for which the medical science has not yet found 
a permanent remedy; but with this we had not been made 
acquainted. During her second visit, when only a few persons 
were present, * * * * the seance had been most satisfactory, 
enlightening and impressive, and all present freely and unreserv- 
edly expressed their conviction that the light they had therein 
given was of the purest and most salutary, as also their complete 
faith in the teaching they had received. Among the most enthu- 
siastic, the fervor and excitement of our new friend were signally 
predominant. Much passed between her and the Spirit in a direct 
manner, and when she begau to calm down, to her fresh surprise, 
she was spoken to of her bodily ailings; and the precise spot and 
nature of the pains she was at that moment suffering from, were 
indicated, and she was told that if she persevered in the faith 
with which she was animated, she would, in answer to the collec- 
tive prayer of our souls then in communion, be cured by the Spirit 
of Christ of all her maladies. She asked when that would be, and 
was answered through the planchette-writing that the inward 
prayer had been heard, and was already granted. At this moment 
the complete restoration of her health was effected in a most won- 
derful and permanent manner. 

[Other cases equally remarkable are recorded of cures wrought at 
these '■'■seances,' 1 '' among which were an aggravated case of stone 
in the bladder, it passing away iii immense pieces without a parti- 
cle of pain; and a case of the instantaneous healing of a lady suf- 
fering from complete paralysis "from her waist downwards," of 
"eleven months standing," resulting from a premature confine- 
ment, etc., etc. Passing over much interesting discussion of the 
principles involved in these facts of healing, by the author, we will 
only add a portion of the specific experience he gives of his own 
family as a further illustration of the transcendent advantages 



364 APPENDIX II. 

which the development and training of the higher psychic powers 
adds to our common life. — J. H. D.] 

EXTENSION OF THE HUMAN FACULTIES, FITTING THE INITIATED 
TO RECEIVE MIRACULOUS CURES AS A PERMANENT GIFT. 

Before I entered into the explanation which I have just conclu- 
ded, I had related some of the cures that were obtained at our 
meetings. It will be remembered that they were all, more or less, 
operated under the influence ot the surprise first occasioned by the 
manifestations which had just been produced. That surprise is 
felt by our reason. * * * * When that reason is confounded, 
and the aspirations of the mind are elevated, faith in the higher 
order of things takes the place of doubt, and faith is the first and 
main condition towards the acquirement of spiritual power. If 
our ill-bred reason is only temporarily vanquished, our faith will 
not be a permanent one. * * * * 

This brings me back to other permanent advantages which we 
have obtained in my family, besides those of the new mode of edu- 
cation which I have described as one of the results of the spiritual 
initiation. Among these is the attainment of that normal state of 
the improved faculties of mind and body, in winch the initiated 
can, at any time, be miraculously and instantaneously cured of all 
their ailings, without the use of any material remedy or any prep- 
aration or preliminary whatsoever, beyond a few seconds of men- 
tal concentration and confidence in the name of Christ, in con- 
junction (or communion) with any one or more of their brethren 
in the true faith. 

The difference which exists between this normal state and that 
in which most of the cures I have described were effected, is that, 
instead of the misguiding reason being vanquished, for the time, 
to permit the mind, during its temporary elevation, to operate upon 
the organs of the body — the improved state of those organs admits 
of their immediate obedience to the dictates of the sane reason of 
an acquiescent mind, furnishing its proper contingent in the oper- 
ations of the "inner man." 

The means pointed out to us by our Spirit of communion 
through which this preparation of the material organs is effected, 



APPENDIX II. 365 

are those I have described in the "initiation" preliminary to the 
spiritual mode of education. 

Without entering further into the details of the " initiation,"' 
which, under the constant guidance of our "Soul of communion,"' 
varied according to circumstances, suffice it to say that, in a very 
short time, my three daughters acquired that extension of the hu- 
man faculties, mental and corporeal, and that degree of spiritual 
faith, by which they are, and have been for several years past, 
qualified to be cured of all ailings in a space of time seldom sur- 
passing six or eight seconds. It is of the very rarest occurrence 
that the cures are not as permanent as they are rapid in their 
effects. 

In such cases, which I am happy to say we seldom meet with, 
the cause of our failure is invariably attributed by our "Soul of 
Communion,'''' to a temporary ascendency of the mundane principle 
over the spiritual life in the patient, and declared to be the sign of 
a moral self-condemnation and reproach. 

Facts relative to the foregoing. — In the year 1857 the 
scarlet fever and scarletina were creating great devastation where 
we were then living (in France). One day my eldest daughter 
was suddenly visited with all the symptoms in a very violent man- 
ner. At the end of eight seconds of concentration and commun- 
ion together with myself and some members of the family, the 
headache, fever, and every other unpleasant feeling had totally 
vanished. * * * * 

Many other contagious maladies have, at various times, been 
instantaneously arrested in a similar manner, whenever the young 
people of our family have been attacked by them; and such has 
been the case with every one of them at different times. * * * 

That part of the promise made by our Saviour in behalf of be- 
lievers, which says that if they take poison "it shall not hurt 
t^era," has also been accomplished towards us. * * * * 
• When any of my girls cut themselves, or meet with any other 
accident, such as bruises, sprains, etc., not only is all pain 
immediately taken away, but indeed the healing is almost as. 
rapid. 

One day, one of them, in cutting a loaf of bread, gave herself a 



366 APPENDIX II. 

deep gash across the left hand, an inch long. The blood was 
flowing very copiously and had quite wetted a towel, which she 
had wrapped around it, through aud through many folds, by the 
time she came to me, though she lost no time, however, in so 
doing. The towel was taken off, and I held the lips of the wound 
together, while those present joined us, during eight or ten sec- 
onds, in communion, the name of Jesus Christ being invoked. 
The blood ceased to flow, and the wound was closed. Not more 
than four hours afterwards, some friends having come to pass the 
evening with us, she played several long pieces on the pianoforte, 
and had totally forgotten that she had cut herself in the day. Nev- 
ertheless, the wound was sufficiently severe to leave a scar still 
very plainly to be seen, although it is now somewhere about seven 
years since the accident occurred. 

On another occasion since that, one of her sisters cut the top of 
her thumb from one side to the other, down to the very bone, and 
was cured in the same manner, as completely and as instanta- 
neously. 

I have mentioned these two cases in particular to give my read- 
ers a notion of the efficacy of the cures; but, indeed, it is almost 
of daily occurrence with us; either for one thing or the other — a 
cut, a bruise, and the blistering of an arm from the effects of a 
poisonous plant, having, the very day on which I write this nar- 
ration, been cured, each in the space of eight seconds. A few 
days back, it was a hand and wrist which had been pretty smartly 
scalded with boiling water. 

Tooth-ache aud caries are as effectually stopped, even to the 
destroying of the nerve in order to obviate any recurrence of the 
pain from extraneous causes. 

On one occasion, when the request was made that the nerve 
should be destroyed, the most complete insensibility immediately 
succeeded; but we were told, that as the tooth was but slightly 
attacked, if it were stopped within a few days, in order to keep 
the air and moisture from it, it would be preserved; but that, if it 
were not done, in ten days it would begin to fall to pieces. It was 
not clone, and on the tenth day, a large portion of the tooth fell 
off, and, in a very few days more, nothing but the bare root was 



APPENDIX II. 367 

left, which, however, was very easily extracted without occasion- 
ing the least pain. 

Heat and cold. — Among many other beneficial results ob- 
tained from the faculty of creating or suppressing the sensations 
of the body is that of obviating the inconvenience of climate. At 
any time when my children suffer from cold feet, not only can 
they be immediately warmed, but even by the will being ex- 
pressed, they can be made unpleasantly hot. In the same manner, 
when suffering from oppressive heat, they are made to feel refresh- 
ingly cool, and are thus enabled to proceed in many occupations 
which, at the time, are intolerable to others. 

Fatigue. — When they feel fatigued from over-exertion, long 
walks, or any other cause, they can be, and constantly are, as 
completely restored to a perfect state of rest as if they had passed 
a good night's repose in sleep, and indeed the effect spiritually 
produced is still more perfect, inasmuch as that every degree of 
stiffness disappears together with the sensations of fatigue. 

Hunger and thirst. — It has very often occurred, sometimes 
for a particular motive, at others from involuntary causes, that 
the ordinary meals had to be considerably protracted, or totally 
suppressed. In such cases, the smallest piece of bread is divided 
equally among the members of the family, — each piece sometimes 
not exceeding the size of a walnut; these, distributed and eaten 
during an act of communion, or pious concentration of faith and 
inward prayer, — have caused the partakers of them to lose every 
sensation of hunger, and to feel as if they had enjoyed what is 
erroneously termed a "hearty meal.' 1 '' 

The power to create or excite an abnormal vitality in that order 
of things, which is, perhaps incorrectly, called inert matter [as 
water and other substances], is no less possessed by man with 
regard to the vegetable reign, as was plainly announced by our 
Saviour to his disciples when, by his anathema he withered the 
fig-tree. 

A friend of my family, Madame , residing in Paris, was 

instructed in the Doctrine of the Spiritual Phenomena of the day 
at our meetings, and became very soon efficient in obtaining some 
of the faculties developed among us. To try her strength upon 



368 APPENDIX II. 

plants, she first began by sowing in a wooden box full of earth, 
some mignonette seed, and having divided it by a piece of plank 
into two equal parts, applied herself to obtain an augmentation of 
vitality in favor of one of the halves, and to that purpose concen- 
trated herself daily over the box, for a few minutes, in faith and 
prayer. The favored side of the box was luxuriant with a full 
growth of mignonette beginning to flower, when on the opposite 
half the seeds were only just showing the first signs of vegetation. 

[Other striking exhibitions of this direct power over vegetation 
are given by the author, together with illustrations of finding lost 
articles through the inner sight, also of predicting future events, 
etc., etc., but these we will pass over to quote a few of his closing- 
words of suggestion and appeal, simply adding here, that in this, 
little school of spiritual development they seemed to have acquired 
in a satisfactory degree all the special Gifts described by St. Paul, 
viz., "The word of wisdom," "the word of knowledge," "faith," 
"the gifts of healing," "the working of miracles," "prophecy," 
"discerning of spirits/' "divers kinds of tongues," and' the "inter- 
pretation of tongues," and all these, as in the olden time, by 
the "working of the one and the same Spirit, dividing to each one 
severally as he will," which they recognized as the "Soul of Com- 
munion."— J. H. D.] 

Now that I have said all that I mean to say for the present, one 
step of my duty toward God and my neighbor is nearly performed. 
I have to say, however, a very great deal more — with regard to 
the spiritual manifestations which we have received, both spon- 
taneously and in answer to our wish of obtaining them; as also 
with the great principle which distributes them on our earth; and 
those useful applications of them by which so perfect an exten- 
sion of the human faculties can be acquired as eventually to lead 
to the complete regeneration and redemption of mankind. But to 
accomplish this first public act of my life in the service of Christ 
Jesus, our Saviour, our u first-born brother," and "co-inheritor" 
of the God-head of man on earth, I have one or two more words 
to add for those who, in consequence of what I have herein ex- 
posed, may wish to become partakers of, or co-operators in this 
apparently new order of things. 



APPENDIX II. 369 

In the first place, if you would succeed, you must begin by arm- 
ing yourself against every idea of your own, as also the absurd 
theories and suggestions of others, which may tend towards ma- 
king you believe that there is any peculiarity in my nature or that 
of my children, by which we are exceptionally qualified for the 
attainment of the gifts we have received. * * * * I most pos- 
itively maintain that all can show as much if they choose. It 
makes no difference to what class of society you belong, what may 
be your mental acquirements or not, prince or pauper, you can do 
in the main what I have done. The secret is this; having received 
the Faith, you must adopt the most determined will to perse- 
vere in that path of '■'■new life in the Spirit" in spite of all the 
opposition you will meet with in the world ; you must not allow 
yourself to be disheartened, if at times you feel that the spirit of 
Mammon occasionally returns to your heart; or if, as it will often 
occur, you fail in your endeavors, either from your own weakness 
or the fault of others. I have had to arm myself with the most 
undaunted determination, and I trust it will prove undaunted to 
the end, to remain steadfast to that order of things of which it has 
pleased God to show me the Light and Strength, that I should 
therein employ all my energies and such faculties as it may have 
pleased Him to endow me with, in His service; with the view not 
only to accomplish my own redemption, but towards furthering 
that of my fellow-creatures. You indeed will have to bear in 
mind these impressive words of our Saviour, " No man having put 
his hand to the plough, and looking back, is Jit for the Kingdom, 
of God." * * * * 

CONCLUSION AND APPEAL. 

Those things, which, in my isolation, I have had to labor and 
struggle for, through unforeseen difficulties and unknown obstruc- 
tions, you may obtain for yourselves and your neighbors, with but 
a small share of the efforts I have had to employ. Together and 
united, men might far surpass these points, and attain, indeed, 
still higher grades to which our thoughts, at present, would hardly 
dare to aspire. 

Instead of having to conceive the idea, draw plans and lay foun- 



370 APPENDIX II. 

dation with materials you know not yet where to find, my readers 
will, from the very outset, have my experience to guide them, as 
also the foundation I have laid, and the materials I have excava- 
ted, wherewith to begin building their spiritual house. If in ma- 
terial life, union is strength, it will be so still more with regard to 
the spiritual order of things. It is not only useful, but indeed 
indispensable, that the social principle be the very first and lead- 
ing condition of any permanent or serious undertaking for the 
regeneration of mankind; for in it alone is there to be found that 
love, that charity, of which the man Jesus was the living type on 
earth, and which is the very soul of the great body of Christ, — 
"the Power, the Glory, and the Wisdom of God." 

Were it necessary to produce still stronger and more practical 
proofs that the principle of association is that of spiritual power, 
they are to be found all through the life and actions of Jesus 
Christ and those of His true disciples. Did He not — immediately 
after He had received the baptism of John, * * * * forth- 
with, and in order to lay the foundation of His career of miracles 
and demonstration of the divine power of '■'•the re-born man,''' 1 
begin by calling around Him twelve men to whom He imparted in 
private, the truths and strength of His doctrine, by some, if not 
all of whom, He was constantly attended ? Did not they after His 
bodily departure from among them, consider that principle of asso- 
ciation so essential to the fulfillment of the mission with which 
He had entrusted them, that their first care was to complete the 
number He had chosen as that of the starting point of their future 
operations, by the election of Matthias, to fill the place left vacant 
by the treason and subsequent destruction of Judas Iscariot, '■'•the 
Son of perdition,'''' that type of treachery, perjury, virtue-selling 
infamy, and false kisses which you must not allow yourself to for- 
get, in the glorious enterprise of association, that I aspire to for 
our own, our neighbors', and for Christ's sake ? 

AVas it not through that principle of association that the disci- 
ples, the apostles, and those whom they converted, received the 
in-pouring of the Holy Spirit, and laid the foundation of the future 
reign of Christ on earth ? Let them, all those who call themselves 
Christians, to whatsoever sect they may belong, who really do feel 



APPENDIX II. 371 

that there is any truth in the gospel; who really do hold that Je- 
sus Christ was neither the myth of a devised religion, nor an im- 
postor, * * * * nor an imbecile visionary — as our detractors 
kindly pity us for being — put these things to proof. Let those ex- 
amine for themselves who do not dare to think that He evinced a 
great defect of judgment in supposing, and a still greater impru- 
dence in taking upon Himself to predict that there would be a 
future day of regeneration for man on earth; and that that day 
would be preceded by times of great trouble for those who 
should be opposed to the order of things He had established; 
" men's hearts failing them for fear, and for looking after those 
things which are coming on the earth: for the powers of heaven 
shall be shaken." Let all those meditate earnestly on what is 
written who, * * * * after what they have read in the fore- 
going narration and explanations, are not quite so void of every 
sentiment of morality and veracity themselves, as to suppose me 
capable of having, all throughout, composed a blasphemous fable, 
for the sake of laughing at their credulity, or for the still worse 
imrpose of turning it fraudulently to vay own account. And if 
they are not wanting in the intelligence requisite to understand, 
from what I have explained, that in " the application of mod- 
em spiritual phenomena according to the doctrine of Christ," 
are to be found the means of regenerating mankind by the widest 
possible '■'•extension of the human faculties;'''' let them, I say, if 
their faith be not a " dead faith" come forward aud declare them- 
selves openly in favor of the one side or the other on the great 
question of the day; for Mammon or for God. For the former, by 
continuing in their so long-trodden path of self, materialism aud 
stagnation; or for God in the love of the neighbor, spirituality, 
and social progress. 

Let all those who are or wish to be for Christ, for His fellow- 
ship, and for regeneration through Him, begin forthwith, by devo- 
ting their minds seriously to what has been disclosed to them in 
these papers. There remains much to declare and communicate 
from and under the same authority, but the time for that will 
come when these things shall have been examined, digested, dis- 
cussed and received. 



372 APPENDIX II. 

In the meantime let the willing hearts assemble, as much and as 
often as circumstances will permit, among such members of each 
family as do really believe, and also among small parties of inti- 
mate and truly congenial friends; in order to try to obtain those 
spiritual manifestations whicli may seem to them the most likely 
to lead towards any one or more of the useful applications herein 
pointed out. Let them ever bear in mind the words and works of 
our Saviour. Let them principally strive and pray to obtain the 
gift of miraculous and instantaneous cures, as also that extension 
of the latent human faculties, by means of which Providence has 
miraculously and mercifully shown us — for them as much as for 
ourselves — with a view towards fitting the organs of the youthful 
generation of our day to receive not only the faculty of relieving 
pain, but also the most rapid and easy acquirement of temporal 
knowledge and divinely moral truths. They have in these pages 
a ground-work for their labors which I had not, and I not only 
expect and am content to be surpassed, but pray, indeed, that it 
may be so, and I, in turn, taught by many of them. 

Above all let such spiritual groups consider themselves, from 
the beginning, as members moving and toiling towards the forma- 
tion, at an early future, of A Great Spiritual Association of 
Practical Christianity, whose object shall be the continua- 
tion and completion of the work commenced by Jesus' first disci- 
ciples and Apostles. Let them have ever in view, that by the 
endeavors of that spiritual Body, not only presided over and aided 
by, but indeed, identified with the plenitude of Jesus Christ's 
love, power and glory, the rising generations of this w T orld shall 
receive at once their physical regeneration and moral redemption. 



APPENDIX III. 



The following from a work entitled " Statuvolism, or Artificial 
Somnambulism, by Wm. Baker Fahnestock, M. D., will give the 
reader some idea of his simple and original method of inducing the 
statuvolic condition, and its remarkable results : 

Of the Patient: I have never found any perceptible difference 
in what has been called the susceptibility of persons of different 
temperaments, * * * * nor have I observed much difference 
between the readiness with which it is entered by the different 
sexes. I have found some men of opposite temperaments to enter 
this state more readily than some women of the same tempera- 
ments, and vice versa, and believe that what is termed susceptibil- 
ity, or a readiness to enter it, depends more upon the state of the 
subject's mind at the time of trial, than upon sex, temperament, 
or phrenolygical developments, etc. 

Noise, being afraid of it, an over-anxiety to enter it, risibility, 
and in fact any other mental excitement, is unfavorable to its 
accomplishment, and should always be avoided as mueh as pos- 
sible. 

Very old persons, and children under eight or ten years, from a 
want of sufficient steadiness, knowledge and determination, can- 
not often be induced to enter it perfectly. 

Instructions.— Various methods have been employed by dif- 
ferent operators to induce this state. * * * * The most 
rational, certain, and pleasant way of inducing this state, which I 
have discovered, is the following: 

When persons are desirous of entering this state, I place them 
upon a chair where they may be at perfect ease. I then request 
them to close the eyes at once, and to remain perfectly calm at 



374 APPENDIX III. 

the same time that they let the body lie perfectly still and relaxed. 
They are next instructed to throw their minds to some familiar 
place — it matters not where, so that they have been there before 
and seem desirous of going there again, even in thought. When 
they have thrown the mind to the place, or upon the desired ob- 
ject, I endeavor, by speaking to them frequently, to keep their 
mind upon it; viz.: I usually request them to place themselves 
close to the object or person they are endeavoring to see, as if they 
were really there, and urge them to keep their mind steady, or to 
form an image or picture of the person or thing in their mind, 
which they must then endeavor to see. This must be persevered 
in for some time, and when they tire of one thing, or see nothing, 
they must be directed to others successively, as above directed, 
until clairvoyaucy is induced. When this has been effected the 
rest of the senses fall into the state at once or by slow degrees — 
often one after another, as they are exercised or not — sometimes 
only one sense is effected during the first sitting. If the attention 
of the subject is divided, the difficulty of entering the state per- 
fectly is much increased, and the powers of each sense while in 
this state, will be in proportion as that division has been much or 
little. 

# * * # ]vt uc h patience and perseverance is often required to 
effect it; but if both be sufficiently exercised, the result will always 
be satisfactory — if not in one sitting, in two or more. I have had 
several to enter this condition after twenty sittings, and had them 
to say, ''that if they had not interfered, and let things take their 
own course, they would have fallen into it at the first sitting." 
This shows that those who do not enter it in one or two sittings, 
must do something to prevent it. 

Many persons have entered the state in the above manner who 
could not do so in any other, although repeated trials had been 
made to effect it. * * * * 

I have found that persons always enter this state better without 
any contact, looking, passes, or anything of the kind, particularly 
when they are assured that they have some competent person to 
take care of and to converse with them while in it; and, by obser- 
ving carefully the instructions which I have given, it is possible 



APPENDIX III. 375 

for any person to throw themselves into this state at pleasure, 
independent of any one; hut it might not always be prudent to do 
so, for the first time, for some, upon entering the condition for 
the first time, become unconscious to all that is passing around 
them; and if such persons were to throw themselves into it inde- 
pendent of any one, and had not consented, or made up their 
minds before entering, to hear or to speak to some one, it is most 
likely that when in it and spoken to, they would not hear any one, 
and in all probability would sleep for a longer or shorter time, 
without doing anything, and when they did awake, would remem- 
ber nothing, and scarcely know that they had been it at all. 
* * * * 

It is, therefore, always better for those who wish to enter it to 
place themselves under the care of some one; and he who under- 
stands the nature of the state best, and has had the most experi- 
ence in its management, is the best calculated for this purpose. 
When they have entered the state frequently, and have had the 
proper instructions while in it, the case is very different; they are 
then able to move about with as much certainty and safety as if 
they were awake. 

The Sensations Experienced by those who enter this 
state — are variously described by different subjects; but most 
commonly they agree that after the eyes are closed, and they have 
been endeavoring to see for a longer or shorter time, a drowsiness 
ensues, accompanied with more or less "swimming of the head," 
and a tingling sensation creeping over the whole body. 

Some experience a feeling of sinking down as if they were pas- 
sing through the floor; others, again, feel light as a feather, and 
seem to ascend or to be suspended in the air. Some start and 
twitch involuntarily in various parts of the body, while in others 
the breathing is more or less affected, but there is no necessity for 
their feeling unpleasant in any way. Some feel warm, others cold, 
but none of the sensations are described as being unpleasant; and 
when the state is entered perfectly the feelings are said to be 
delightful. 

Of their Awakening: All that is needful, when it becomes 
necessary that they should awake, is to ask them whether they are 



376 APPENDIX III. 

ready or willing to do so, and if they are, I direct them to do so at 
once, and they will awake at the word Now! in an instant. 
* * * * Before they awake, however, I commonly request 
them to remember how they felt and what they saw, etc., or they 
may not know anything about it when they do awake; particu- 
larly if it be their first sitting. With some this is not necessary after 
the first, or second sitting, as they commonly make up their minds 
to do so of their own accord; yet I have seen some with whom it 
was always necessary. * * * * 

Others, on the contrary, have, the power of remembering what- 
ever they please, or of forgetting what they please; or in other 
words, they can remember all that has transpired, only a part of 
it, or nothing at all, as they may feel disposed at the time. 

This quality or power of the mind while in this conditiou, ena- 
bles them to create pain or feel pleasant at will, and if they imag- 
ine or determine, that there is, or shall be pain or disease in any 
part of the body, that pain or disease will surely be felt, at the 
time and place designated, and will continue until the mind acts, 
or is directed so as to alter the condition. 

[This is true also to a degree in the ordinary waking condition, 
and all that is needed to make it absolute — as in the concentration 
of trance — is an understanding of this law, and the art of inward 
concentration and control of the attention in the waking state. — J. 
H. D.] 

This peculiar power of the mind while in this state, I have taken 
advantage of to cure diseases, and if the mind be properly directed 
while in this state, so as to make them to resolve to be well, pains, 
contracted habits or diseases are removed by an act of their will, 
as if by magic, and will last until the conditions are changed or 
altered by influencing causes, or by a positive act of the subject's 
will. * * * * 

This state has also two conditions, viz. : A waking state and a 
sleeping state. 

The former may be entered, without losing or forgetting them- 
selves, and is generally entered first, particularly when the patient 
has been frequently spoken to while entering it. 

The latter cannot be entered without losing or forgetting them- 



APPENDIX III. 377 

selves, and is the state into which many subjects usually fall when 
not spoken to, while entering it, and out of whicli they would 
sooner or later awake, without any knowledge of having been in 
it, if not spoken to during the sleep. 

It is generally expected that all persons who are said to be in 
this state sha.ll exhibit the same phenomena. 

This is true, so far as the state is perfect, but it must be remem- 
bered that all do not enter this state perfectly at the first sitting, 
and that there is such a thing as a partial state, in which only one, 
two or more of the senses are affected at the same time, while the rest 
remain in their natural condition, and of course cannot exhibit the 
peculiar phenomenon which they are capable of when such senses 
are truly in this state. * * * * 

[It is highly important that the three leading senses, viz.: sight, 
hearing and feeling be fully focalized inwardly, whether in the 
statuvolic condition, or normal waking introversion, especially 
hearing and feeling, as without this the attention is liable to be 
diverted by sounds and sensations from the plane of the physical. 
The whole attention is required for the perfect exercise of psychic 
or inner sight, hearing, feeling, etc. — J. H. D.] 

Some subjects are not clairvoyant, although they are perfectly 
in the state, and their not seeing in such cases is owing to their not 
knowing how to direct their mind, or their having no disposition 
to try. I have, however, succeeded in getting many to see who 
otherwise would not have done so, by persevering until I persua- 
ded them to try, and instructing them to throw their minds to 
certain places where they were acquainted, or to hunt up certain 
individuals whom they were most anxious to see. 

The reason why certain senses do not enter this state is owing 
to their not having been given up to it, or to a natural or consti- 
tutional wakefulness, which, however, I am persuaded can be over- 
come in all cases by perseverance, and a fixed determination on 
the part of the subject. * * * 

Consciousness. — Consciousness and sensation are completely 
under the control of the will in most subjects while in this state, 
and are extremely active or entirely passive, as the will of the 
subject determines. 



378 APPENDIX III. 

Attention. — When persons are in the sleeping condition of 
Artificial Somnambulism, all the senses and faculties lie dormant 
or inactive, and it requires an express action of their will to ren- 
der any of them active. They can do this whenever they please, 
either partially or entirely, but they cannot see, and hear, and 
smell, and feel, etc., at one and the same time. But they can see 
or not, hear, feel, taste, smell, move, think, attend, perceive, be 
conscious, remember, judge, imagine, like or not, etc., as they 
please, or when they please, independent of any one. 

In the waking condition of this state, their attention is com- 
monly directed to the person into whose care they have entrusted 
themselves, not because they cannot do otherwise, but because 
they choose to do so, and often do not wish to be disturbed by 
others; and as it commonly requires an effort for them to do any- 
thing (particularly when they have entered it for the first time), 
it is necessary when an experiment is desired, that their attention 
should first be drawn and properly directed, and their full consent 
to do so before the experiment is attempted. * * * * 

Perception. — The powers of perception in this state compared 
with the same function in a natural state, are inconcievably 
greater, and it is impossible for those who have not seen or made 
the necessary experiment to conceive the difference. Language 
fails to express it, and our common philosophy is too circumscribed 
to explain the reality. * * * * 

They can also translate their faculties to a distance, and I have 
had them to perform thousands of experiments correctly at vari- 
ous distances, varying from ten feet to eighty miles, independent 
of any previous knowledge or communication whatever, either 
personal or otherwise. * * * * 

Judgment. — The judgment in this state is correct or not accor- 
ding as the thing to be judged interests them or not. When 
active it is extremely correct, and the reverse when the opposite is 
the case. * * * * 

Will. — The will is paramount in this state, and controls the 
activity of all the functions. * * * * 

Clairvoyance. — When any of the senses are in the somnam- 
bulic condition, they become what I call, for want of a better term, 



APPENDIX III. 379 

clear-minded. Clairvoyance relates to the eye only, and is inter- 
nal perception, or perception without the aid of the external 
eye. * * * * 

Hearing. — When the sense of hearing is in this state, the sub- 
jects usually do not hear or listen to what is passing around them, 
unless directed to it by the person into whose care they have 
placed themselves, or there is an express desire on their own 
part to do so, and then they hear without any other communi- 
cation. 

When they are desirous of listening, they can translate this fac- 
ulty to any distance, and hear what there transpires as distinctly 
as if the thing to be heard were in the same room. * * * * 

Many individuals who are not clairvoyant often hear, and use 
this faculty at a distance very well. 

I have had many subjects, two in particular, both gentlemen, 
in whom the sense of sight was not perfectly in this state at the 
same time that the hearing was; and who were both enabled to 
translate this faculty to a distance, and although they could see 
nothing, they could hear what was said or going on distinctly. 

They have frequently told me what was spoken at a distance of 
several miles; and when taken [mentally] to a cocoonery at a dis- 
tance of four miles, they declared that they could hear the worms 
feeding as distinctly as if their ear was within an inch of them. 

Both gentlemen were sceptical, and entered this state out of 
curiosity. They have both lately entered the state more perfectly, 
and are now most excellent clairvoyants. One entered it perfectly 
on the tenth, and the other on the twelfth sitting. 

[Many remarkable instances are related in the book in which 
this inner hearing, as well as sight, at both near and great dis- 
tances, were critically tested and fully demonstrated by the Doc- 
tor, which we have not space to give. — J. H. D.] 

If, therefore, when the mind has been properly directed, they 
can hear the exact words spoken, or the tunes played or sung at a 
distance so far exceeding the powers of this sense in a natural 
state, how can we limit their abilities? * * *' * 

Feeling. — The powers ot feeling in distinguishing articles 



380 APPENDIX III. 

whether by actual contact or at a distance, are as remarkable as 
those of the other senses. * * * * 

They have also told the quality, size, shape, roughness, or 
smoothness, etc., of articles placed at a distance, or the tempera- 
ture of solids, liquids, or of the atmosphere in different rooms or 
places, independent of any previous knowledge on our part, to the 
perfect satisfaction of those who at different times were engaged 
in the experiments. 

AVhen only a portion of the body is thrown into this state by the 
subject, say a finger, a hand, or an arm, etc., they still have the 
potcer to feel or not, as they please, in these parts; but it at first 
will be more difficult to do so than when the mind is also in this 
state. 

The power of throwing any portion of the body into this state, 
independent of the rest, may be acquired by any person who will 
practise it under proper instructions; but it will be much more 
difficult for those to acquire it who have not been wholly in this 
state, than for those who have; but when they have once succeed- 
ed with one part, the rest becomes more easy. 

The ability to do this is extremely useful in cases of injury, 
when the subject at will, by doing this, could relieve himself from 
the pain which he otherwise would be obliged to suffer, until a 
physician or surgeon could be obtained and the limb or part set or 
dressed, etc., according to the nature of the injury sustained. 

After an operation, or where an injury has been sustained, I 
always request the patient to wake up, with the exception of the 
affected part, so that no pain may be experienced during the time 
necessary for its complete restoration. 

It is remarkable that when a tooth has been extracted while in 
this state, if they have been properly managed by the operator, 
when they awake they do not miss it; or, in other words, feel the 
vacancy which has been created by its extraction, any more than 
they would if it had been out for years, and they had become used 
to its loss; the tongue, as is usually the case, is not thrust into the 
cavity, and the unpleasant feeling created by its loss is not expe- 
rienced. * * * * 

To give the reader an idea of the advantage of being able to 



APPENDIX III. 381 

enter this state quickly, or at pleasure, I will relate the following 
case of injury, which was entirely relieved in less than two min- 
utes by entering the state at will: 

Miss , in attempting to place a smoothing iron upon a high 

mantel-piece, stepped upon a chair, and in reaching up the chair 
tilted, and she fell across its sharp hack, upon her right side, with 
her whole weight, injuring several of her ribs, etc. Somnambu- 
lism was proposed, but objected to, because she did not believe 
she could enter the state while suffering so much pain. * * * * 
I however insisted upon her making the trial, and, as she had been 
in the state frequently before, I did not apprehend any difficulty. 
She was suffering extremely at the time, yet, notwithstanding, 
she entered the state in about one minute; and, when interrogated 
respecting the pain in her side, she declared that she did not feel 
it at all, and kept pressing her side with impunity. She remained 
in the state about fifteen minutes, when, after being directed to 
leave that part in the state, she awoke entirely free from pain, and 
immediately went about her usual occupations. 

Another case which was related to me by the gentleman him- 
self, is as follows : 

Mr. H , whom I had previously taught to throw any part 

of the body into this state at will, having had his fore-finger 
mashed between two railroad cars, threw it, although suffering 
very much at the time, into this state readily, and declared to me 
that, from the very moment that he had done so until it was. 
entirely healed, he had not experienced the least pain, although, 
at the time, he was obliged to press it into shape, etc., until the 
necessary bandages, etc., were applied. 

Miss , of Philadelphia. * * * * I taught this young 

lady to throw any part of her body into the somnambulic or insen- 
sible condition at pleasure, and in about six weeks after I returned 
home, I received a letter from her father, stating that he would 
not take a thousand dollars for what I had taught his daughter, as 
she had lately met with an accident from boiling water, which so 
severely scalded her leg and foot that the skin adhered to the 
stocking when it was taken off. Yet notwithstanding the severity 
of the scald, she threw the leg and foot into the insensible condi- 



382 APPENDIX III. 

tioii in an instant, and kept it in that state during the time neces- 
sary for its restoration, which was not long in being accomplished, 
as the scalded parts seemed to dry up without any inflammation, 
paiu, or suffering of any kind. 

This is a remarkable case, and shows the use of being able to 
enter the condition at any time that it may become necessary, and 
as no possible injury can result, or habit arise, from the power of 
exercising it at pleasure, those who do not avail themselves of its 
blessings do not only ''stand in their own light," but are slaves to 
prejudice, superstition, ignorance, or bigotry, and unnecessary 
suffering will exist, until a higher plane is assumed and its bles- 
sings realized. 

* * * * Every man is liable to accident, and may become 
injured or ill, and if he has once been in this state he can enter it 
with more facility even while he may be suffering pain, and I give 
this as a reason why all who desire to enter it should do so under 
the care of proper persons, so that, if necessity requires it, the sub- 
ject can accomplish it whenever it becomes desirable. 

The oftener a person has entered it, the more readily he can 
accomplish it, and this shows the necessity of practicing it until 

the power to enter it sufficiently soon is completely acquired. 

# * * * 

[Striking illustrations of the inward development of taste and 
smell of distant substances, etc., are given, which need not be quo- 
ted, as the same principle is involved in their transfer. — J. H. D.] 

Physical Strength. — The physical strength of persons while 
in this state, compared with that when awake, can be much 
increased by them at will. I could relate many cases in which 
this has been successfully demonstrated, but it will be sufficient to 
state that I have seen some hold out at arm's length weights 
which, when awake, they could not possibly so extend. 

Indeed I have seen some delicate young ladies lift, with appa- 
rent ease, weights which the strongest gentleman in the room had 
considerable difficulty in raising to the same level. * * * * The 
diseases relieved by the method I have proposed have been both 
of an acute and chronic nature. * * * * It can never retrieve 
an absolute loss, nor restore a function virtually destroyed; yet 



APPENDIX III. 383 

I have known it to relieve many cases of disease after repeated 
courses of medicine and the laying on of hands, etc., had entirely 
failed. Pain can always be relieved. 

[Numerous instances of healing by this process are related in 
various forms of both acute and chronic disease, some of the latter 
being of an aggravated and supposed incurable nature. One of 
fever we will quote. — J. H. D.] 

Miss A. P Avas seized with a high fever, accompanied with 

a violent headache, giddiness, and restlessness, * * * * which 
continuated unabated for three days and nights. 

I was not sent for until the evening of the third day, and not 
being at home, word was left for me to visit her the moment I 
returned. I returned from the country about one o'clock the next 
morning, and visited her immediately. 

I found her laboring under a high fever, was very restless, and 
described her head as being "ready to split with pain." As she 
was very much opposed to taking medicine, and had often, out of 
curiosity, been in a state of Artificial Somnambulism months be- 
fore, I proposed that she should enter that state. She at first 
objected, as she said it was impossible for her to enter it as long as 
her head ached as much as it did at that time. 

I told her she had but one choice besides and that was a dose of 
medicine. The thought of medicine decided the question, and, 
after a third attempt, she threw herself into it in less than a 
minute. 

Upon asking her how she felt, she said she was somewhat 
relieved, but still felt the pain along the side and back part of her 
head. I directed her to throw her mind upon something else, and 
not to think of her head; and, as soon as she had done so, she was 
entirely relieved, and declared that she did not feel a particle 
of pain. 

Five minutes had not elapsed since she was awake, sick, and 
suffering torments; now, she was well, lively, and, as usual, in 
health, began to laugh and talk as if nothing had been the matter 
with her, occasionally joking about the medicine, saying that 
"this medicine" (viz.: Somnambulism) "is very easily taken, and 
I shall, hereafter, prefer it on all occasions." 



384 APPENDIX III. 

She remained in the state about half an hour, and after directing 
her to forget or throw off her disease, I requested her to awake 
with the understanding that she should remain well when she did 
awake. She awoke perfectly relieved and in tine spirits. 

I saw her during the day, and found her as I had left her in the 
morning, well, sprightly, and ready for her usual vocations. She 
never had any return of the disease, and the only thing I regret, 
in connection with her case, is that the whole world did not wit- 
ness, as I did, the triumph of mind over positive disease. 

* * * * If a patient enters this state for the relief of disease, 
and while in it uo allusion to his disease be made, or he does not 
think of it, or places his mind upon it of his own accord in a proper 
manner, no relief will be experienced when he awakes. * * * * 

It is therefore highly necessary, when relief of any kind is de- 
sired by a subject, that his mind should be placed upon the dis- 
ease, arid before he awakes he should resolve to forget it, or that 
it should cease to trouble him when he awakes. 

Early in my operations I observed the power of subjects while 
in this condition, to remember or forget what they pleased, or of 
correcting habits, etc., which were unpleasant, and soon after 
applied it to the relief of disease, and I have always since found 
that the firmer the resolution made in this state is, that the disease 
or habit shall cease, the sooner and more permanent will be the 
relief experienced when they awake. * * * * All unpleasant, 
feelings will subside as soon as the mind is withdrawn or directed 
to something else, and this the instructor should always be careful 
to do as soon as they complain. I have taught many who have 
practiced the art to relieve themselves of pain or disease, even 
when otherwise perfectly awake. This, however, is not easily 
accomplished when they have never been in the state. 

[The practice of normal introversion secures the same practical 
result in acquiring control of sensation as the artificial somnambu- 
lic state upon which Dr. F. so much depended. His own experi- 
ments would have demonstrated this had he not been so fully un- 
der the impression that the sleep was a necessity, and impressed 
his patients, or subjects with the same belief. — J. H. D.] 

The following cure of "Melancholia from Unrequited Love," 



APPENDIX III. 385 

illustrates the power of banishing unpleasant and disturbing mem- 
ories from the mind: 

Miss had been melancholy and desponding for several 

years. She was induced to try somnambulism for her relief. She 
entered the state perfectly the first trial, in less than ten minutes; 
and after she had been in it for some time, I asked her, as is usual 
in such cases, whether she did not think that it was better for her 
to forget an attachment which could not be returned? She said : 
" Yes, I believe it would." I then asked her whether she was 
perfectly satisfied to do so, and to become lively and happy here- 
after. She said: "Yes, and I am resolved that it shall be so." 
With this understanding I requested her to awake. 

She awoke and retired with a friend. I have since been fre- 
quently informed that she has banished the circumstance from her 
mind entirely, and has been lively, contented, and happy ever 
since. * * * * The foregoing cases given in detail, have been 
selected from a number of others, who have been restored to 
health by the proper direction of the mind while in this state, 
within the last twenty-five years; and I will here again remark 
that the mere entering this state will not relieve disease. It 
requires that the mind of the patient, while in this condition, 
shotdd be directed to the disease, and a desire or a resolution 
formed on their part that it shall be otherwise when they 
awake. It is no matter whether this resolution be taken or be 
made independent of the instructor or not, the effect will be the 
same; but it is the duty of every person into whose care they 
intrust themselves, to see that it is properly done before they 
awake, or no beneficial effects will follow. 

[These remarks thus emphasized by the Doctor, apply with 
equal force and pertinency to natural sleep. If, on or before fall- 
ing asleep, one will take up his disease, enslaving appetite, or any 
form of evil habit, fully in thought, with the understanding 
that he can thus dismiss it from his life, then focalize desire 
and resolution that he shall awake in freedom from it, if he do 
this with confidence, he will certainly succeed. Let any form of 
disease be resolutely cast out of the memory for one hour — for this 
purpose — it will lose its hold forever whether one sleeps or not; 



3S6 APPENDIX III. 

but going to sleep under this impression gives the system a chance 
to become fully established in the changed and restored order. 
The reason why the forgetfulness of common sleep does not always 
suspend diseased action is because people go to sleep under the 
impression that the disease is there and will be there on awaken- 
ing. " According to your faith be it done unto you," is the law of 
the mind's power over the body. 

After describing some cases of surgery performed on subjects 
in the state, without pain or shock, the Doctor closes with the fol- 
lowing: — J. H. D.] 

I shall conclude my remarks upon this interesting subject, by 
stating, that in operations upon subjects while in this condition, it 
is not only beneficial, because the patient is not subjected to the 
pain usually experienced while under severe operations, but 
because the system under such circumstances receives no shock, 
the effects of which every surgeon is fully aware, are more to be 
dreaded than anything else. 

[Again in giving his experience in securing painless child-birth 
by the same means, the Doctor jubilantly adds: — J. H. D.] 

This desideratum, which I have long believed possible, I have, 
with but little difficulty, accomplished in many other cases, and 
the time is not far distant when prejudice, ignorance, and bigotry 
will be set aside, and the benefits which an improved science has 
brought to our doors, will be hailed with delight by a free and 
enlightened people, while all the ills that flesh has been heir to 
will live but in the memory of the past. 

This idea may seem premature at this time, but if mankind had 
witnessed the perfect freedom from pain in these eases, they, too, 
would say: "Old things have passed away, and a new era is at 
hand." * * * * 

In regard to the possibility of entering this state I have but to 
say, that the doing it depends upon the individual desiring to do 
so, as well as upon the instructions given, and it will be more dif- 
ficult for those whose characters and prejudices are formed, than 
for those who are free from such hindrances. * * * * When 
the condition is perfectly understood by the masses, and properly 
taught by those who profess to do so, there can be no doubt that 



APPENDIX III. 387 

all will be able to enjoy its benefits. It does not require the gift 
of prophecy to foretell that the time is not far distant when Arti- 
ficial Somnambulism will be taught in all the schools, lyceunis, 
seminaries and institutions of learning. Then will this knowledge 
be truly appreciated, and the benefits to be derived from it real- 
ized by all who wish to escape the ills that ignorance is heir to. 



It has been our object in presenting the above extracts from Dr. 
Fahnestock's book, to fairly represent his views, method, practice 
and experience, as they are among the most valuable and sugges- 
tive that experiment in this line has given us, especially in the 
matter of healing. As Clairvoyance was so fully illustrated in 
Bertolacci's experience, we have not quoted illustrative cases from 
Fahnestock. 

The remarkable experiments of both these men furnish a com- 
plete demonstration of the claim for the higher psychic education 
put forth in this book. There are living witnesses in abundance 
to attest the truth of both the records. A personal friend of the 
author lived for years in almost daily communication with the Ber- 
tolacci family, and assures us that the facts of their experience were 
more marvelous indeed than he has reported them. 

The one great law and principle which the remarkable exper- 
iments of both Bertolacci and Fahnestock demonstrate and 
emphasize, is that upon which our own doctrine, method and 
experience are based, viz. : that the full concentration of attention 
and desire with perfect confidence in any one direction, to the for- 
getfulness of everything else for the time, secures the result with 
absolute certainty. This applies to the relief of pain, the healing 
of the whole or any part of the body, change of bodily states, the 
illumination of the mind, the strengthening of a weak memory or 
the banishment of a hateful one, the attainment of any legitimate 
knowledge, or any physical, mental or spiritual good legitimate 
to man. " Therefore whatsoever things ye desire, when ye pray, 
believe that ye receive them and 3 T e shall have them." 

Apply this principle to securing all the results obtained by 
Bertolacci, Fahnestock, and others, by the normal process of 



388 APPENDIX III. 

introversion, without the suspension of consciousness, and 
it will be found still more practical and universal in its appli- 
cation. 

Dr. Fahnestock's experiments were confined wholly to the plane 
of the sixth sense, without any reference whatever to the spiritual 
nature or the religious life. Bertolacci, on the contrary, recog- 
nized and sought first the supremacy of the spiritual nature; and 
hence the larger results and broader sweep of both his method and 
experience. 

The mere matter of physical healing, however, and the control 
of sensation by mental supremacy, from the plane of the sixth 
sense, independent of spiritual experience, was fully demonstrated 
by Fahnestock's successful experiments. The complete subordin- 
ation of the external senses to the higher psychic activities of the 
sixth sense, is secured by the focalization of these senses inwardly. 
A simple matter of mental discipline or control of attention. 

The complete subordination of the animal nature and the law 
of the selfish life, however, to the spiritual nature and the law of 
the divine, can be effected only by the awakening of the spiritual 
nature, and the submerging of the personal will into the Divine 
Will. 

One more and still different illustration of the inspirational 
method of education must close our appendix, which could be 
extended indefinitely with equally striking and suggestive ex- 
periences. 



APPENDIX IV. 



THE SPIRITUS MUNDI. 

The following is taken from an interesting sketch by the talent- 
ed spiritualist, lecturer and authoress, Emma Hardinge Britten, 
published in 1S76 : 

A curious paraphrase of the Holy Ghost legend obtained cur- 
rency amongst certain classes of European mystics during the 
great outpouring of Modern Spiritualism. During the early days 
of this movement, I met with a large number of intelligent per- 
sons in Europe who attributed very remarkable spiritualistic 
endowments, not as the majority of the Spiritualists claim, to the 
influence of their deceased friends, but to a mysterious, incompre- 
hensible, impersonal sort of a personage, a somebody, yet a no- 
body, to whom has been given the comprehensive title of the 
Spikitus Mundi. Vague and various as are the theories afloat 
concerning this last named mystic agent, there seem to be two 
which represent the sum of the whole. One class of believers infer 
that there is in the world an element aggregated of all the intelli- 
gence dispensed by humanity. Its operation on the mind is 
assumed to be something analagous to the influence of oxygen on 
the body, but in addition to its universal influence upon mentality, 
it is represented as susceptible of being collected and focalized by 
any concrete gathering of persons to such an extent that it can and 
does respond to questions, move tables, and, under the influence of 
will, effect all the marvels attributed to the spirits of the so- 
called dead. 

* * * * The second class of believers in the action of an uni- 
versal " Spiritus Mundi" simply substitute that term for the Apos- 
tolic "Holy Ghost." Unlike the credulous and unreasoning Chris- 



390 APPENDIX IV. 

tian, they do not pretend to impersonate their idea, but claim that 
it is the direct procedure from the Divine Spirit — the influx of 
God-like power, the action of the Supreme Being manifest to those 
who in faith and apostolic aspiration seek the gift. As an exam- 
ple of this class of believers, I shall here cite my own experiences 
with a very interesting family to whom I had the pleasure of an 
introduction during a hurried visit to France, some eight or nine 
years ago. The family in question is one of high rank, and occupy 
too exclusive a social position to permit of my naming them, 
although the peculiarities of their phenomenal experiences have 
become the subject of wide-spread rumor. The members of the 
family consist of the father, mother, and three children. The 
eldest, at the time of which I write, was a fine lad of fourteen, 
with a brother two years younger, and a little fairy sister of six 
summers. It was the custom of this family, once in each day to 
assemble together in what they called their hours of Pentecost, 
during which they were visited by the manifestation of the spirit 
in every conceivable form of intellectual development. Their exer- 
cises consisted of invocations, the singing of hymns by the assem- 
bled circle, the performance of fine music by hired musicians sta- 
tioned without the place of gathering, trance speaking, drawing, 
writing, visions and eloquent improvisations. Their sessions were 
limited to two hours, and during that time they received pro- 
phetic addresses, medical prescriptions, business directions, and 
instruction for the younger members of the circle in reading, wri- 
ting, elocution, languages, mathematics, astronomy, history, and 
every branch of knowledge necessary to perfect an accomplished 
scholar. 

The father of this wonderfully trained band of mystics, a noble- 
man whose rank, standing and unimpeachable character would 
seem to forbid the possibility of deception or falsehood, himself 
assured me no teacher of any kind had ever given his children a 
single lesson. In the trance condition these little ones had them- 
selves mastered every branch of knowledge with the most perfect 
facility, and that, commencing from their earliest infancy. It was 
their custom to employ themselves in useful and intellectual pur- 
suits during the day, but whatever problems arose among them, 



APPENDIX IV. 391 

that their quick intuitions did not immediately solve, were 
reserved as matters of inquiry from the Spiritus Mundi at the 
next day's seance. Having the privilege of an introduction to this 
singular and accomplished family, I was courteously invited, 
before my departure for England, to be present at one of their 
seances. Joyfully availing myself of this opportunity, I repaired 
to the chateau at the time appointed in company with an intimate 
friend of the family's, by whom I had been introduced as "one 
worthy to share in their holy communion." Before entering the 
Oratory, which had been fitted up for, and was kept exclusively 
devoted to that purpose, I was gravely, though courteously, 
warned not to indulge in feelings of idle curiosity, or advance to 
that spot as a mere spectator of some remarkable phenomena. 
"If," said my host, "you are sincerely desirous of partaking of 
the high spiritual afflatus to which this sacred place is dedicated, 
I doubt not you will realize the presence and influx of the Spiritus 
Mundi; to no lesser motives will the divine power we invoke deign 
to respond." Somewhat daunted by this preliminary demand 
upon conditions of mind I did not dare to analyze, and certainly 
could not command, I nevertheless advanced with all possible 
desire for truth, if not for religious illumination, and this was the 
result : 

The Oratory was built in a secluded grove, fitted up with vases 
of flowers, rare pictures, noble sculptures, gems of natural beauty 
and artistic skill everywhere greeting the senses. Soft music from 
invisible performers stole on the ear; a remote chime of exquis- 
itely toned bells occasionally rung a sweet peal, and the distant 
chant of a beautifully intoned litany was answered by responses 
from the family, standing around the altar-shaped table within. 
That altar was simply adorned with a pure white cloth, supporting 
seven delicately perfumed lamps, and clusters of fragrant flowers. 
The family took their seats in a semi-circle close by the altar, on 
the further side of which were seats for invited guests, occupied on 
the present occasion by myself and the friend who had intro- 
duced me. Although not particularly prone to reverence or vene- 
ration for ecclesiastical displays, I was too easily psychologized 
by my surroundings to have required any further injunctions to 



392 APPENDIX IV. 

yield myself up to the fascination of that deeply impressive scene. 
There was a serene and earnest air of aspiration too on each calm 
brow, that would have subdued the most rebellious or mocking 
spirit into courteous attention, if not sympathy with the principal 
actors. After the opening invocation by the master of the house, 
and the performance of the musical services, before mentioned, 
each member of the family, according to custom, proceeded to lay 
the special petition which filled their hearts before the invisible 
presence they invoked. The little girl lisped out a prayer that the 
Great Spirit would be pleased to inspire her with an understaudiug 
of how the flowers grew which she held in her hand. The youn- 
ger boy wished for inspiration to continue the ,Roman historj% in 
the study of which he was at present engaged, and the eldest 
offered a brief prayer for light upon the mathematical problems to 
which he was devoting his attention. These singular requests 
seemed to be presented in the most perfect confidence that they 
would be complied with, and addressed with as much good faith 
to the invisible presence as if spoken to their attentive father. As 
the children concluded their brief petitions, the mother arose, 
speaking evidently in a deep and unmistakable somnambulic con- 
dition. She reminded her children that there were strangers 
there who had honored them with their presence, and who, 
therefore, in Christian kindness should be preferred before 
themselves, and she called upon her husband and children to 
unite in desiring that such tokens of spiritual light and guid- 
ance should be vouchsafed to the visitors as should be best 
suited to their frame of mind and requirements. Instantly, 
as with a flash of mental lightning, the eldest boy, addressing 
me, said: "Lady! you are anxious to be informed of the fate 
of Sir John Franklin. Learn it now!" The boy had echoed 
my inmost thought — nay, revealed one of the secret purposes that 
was leading me to visit every available source of spiritual light 
and knowledge. 

The moment the child had ceased to speak, and silence followed, 
a vision full of deep meaning and significance was presented to me. 
Like everything that transpired in that strange scene, it was given 
rapidly, clearly, without pause or halting. It came as the children 



APPENDIX IV. 393 

spoke, upon the instant, and passed away almost as rapidly, and I 
have since had reason to know that brief as that vision was, it rep- 
resented graphically the special points of the great navigator's life 
and death, upon which I sought to be informed. Directly it closed, 
each of the party described it, and though I had not had time to 
breathe a syllable of what I had seen, their words agreed in every 
iota with one another, and with my own visual experience. 

"Dear lady," said the little girl, turning coaxingly to me, "I 
see you are wishing two things, and they cross each other in your 
mind j ust so," — crossing her little hands over each other as she spoke ; 
"you wish that I should have my question answered about how 
the flowers grow, and yet you want still more to hear about your 
double that was said to have appeared to a circle of people some- 
where in the north of England. Now, don't you, lady?" This 
was strictly true; every word of it. I had felt a wish running 
through my mind, that the little fairy who had brought her flow- 
ers to show to "dear God," and ask him how they grew, should be 
satisfied, and yet I could not keep from thinking all the time 
about a tale I had heard of my "double" having appeared and 
communicated to a circle in Yorkshire. Before I could respond to 
my little querist she arose, and with a beautiful mixture of child- 
ish simplicity and spiritual dignity, recited some incidents known 
only to myself — on earth at least — went on to describe the circle 
where I had appeared, mentioned correctly several attendant cir- 
cumstances, and wound up with a brief but deeply philosophical 
explanation of what the "double" or apparition of the human 
spirit really is. My own future destiny was my next fixed, 
though involuntary thought, and before it was fully framed into 
shape, the matron arose, and poured out in thrilling accents a 
prophecy, the details of which will never pass from my mind. 
Many of its predictions have been already fulfilled — some have 
failed — still 'I believe in them, for the memory of that inspired wo- 
man cannot connect itself with aught but truth and purity. 

" Stonehenge!" cried the deep voice of our host, speaking seem- 
ingly in his normal condition, but with the same breathless rapid- 
ity in which each communication followed on the heels of the 
other. My companion was addressed this time, and our host fixed 



394 APPENDIX IY. 

his piercing eyes upon him as he waited for an answer. "Yes — 
I was thinking of Stonehenge," replied my friend, "and wishing 
that I conld receive some special information concerning the rites 
once practiced there." Instantly our host explained grandly, au- 
thoritatively, and philosophically, problems connected with that 
mysterious Druidical temple which must have been the echo of 
divine truth. 

At length the closing moments of this wonderfully fascinating 
and instructive seance drew nigh. I had not been in that presence 
above fifteen minutes, before I felt that I was partaking in the 
illumination of the scene, and, realizing the wonderful mental 
lucidity of those who surrounded me, I was beginning to read 
them as they read me, when, to my regret, I perceived mentally — 
for I was all perception now — that the hour of parting was at 
hand. I wished for music, and they knew my wish, and obeyed 
it. I longed for further intercourse, yet felt the hedge of impossi- 
bility crowding upon me. They spoke my thoughts, expressing 
their deep regret that we should so soon be estranged. I knew 
they were sincere in those regrets, knew, as they said, that we 
should never meet again. 

I knew the points of difference between their belief and mine, 
when we soared away to heavenly knowledge, but perceived our 
perfect agreement on points that concerned our mortal existence. 

We all enjoyed in those two brief, wonderful hours, perfect 
clairvoyance of mortal things. Each of the family responded to 
my unspoken wish by improvising a verse of song, then all joined 
in a choral of benediction. The sweet bells pealed out, and the 
invisible musicians gave us a parting paean, and so closed the 
seance with this strangely gifted family. I subsequently learned 
from; the friend who had introduced me, — himself the most inti- 
mate associate of these persons, — that they regarded with abhor- 
rence the idea of communion with the spirits of the dead; indeed 
they strenuously denied even its possibility. I have some reason 
to think they wished to convert me from my heretical belief in this 
respect. 

The nobleman whom we visited had in early youth, it seems, 
received his "illumination" through visions, and the visitation of 



APPENDIX IV. 395 

what he deemed to be "an augelic messenger" from the Most 
High. He had selected his wife, and reared his children, entirely 
under this heavenly guidance, sometimes conversing face to face 
with the same "angel" who had at first conferred his mission upon 
him, hut still ofteuer conducting his whole scheme of life by the 
influence of the Bpiritus Mundi, which he regarded as the Holy 
Ghost of apostolic times, not as the material God of the Christians, 
but as a direct procedure from the Most High, or the Spirit of God 
poured by influx into the minds of those who in humble faith and 
high aspiration put themselves in the Pentecostal attitude of wait- 
ing for his coining. At times the walls of their Oratory were sha- 
ken, the floors quivered, exquisite perfumes were wafted through 
the chamber, and deeply occult meanings were revealed to them 
in the philosophy of color, tones, and perfumes. I could write a 
volume on the significant and instructive ideas derived from these 
persons, did space permit. At present I can but add that though 
there was a specialty in the sublimity and exaltation of these per- 
sons' spiritual views, I have met many other highly endowed per- 
sons in Europe, who attributed, as they did, their great gifts, not 
to individualized spirits, but to the Spiritus Mundi, or Soul of 
the World, communicating to mortals through influx. Such were 
the opinions cherished, I believe, by the interesting family of the 
Bertolacci, the friends of William and Mary Howitt. Like the 
French nobleman above referred to, Mr. Bertolacci claimed that 
much of his childrens' education was obtained at their seances, and 
in a little pamphlet put forth on the subject of their experiences, 
more marvels are related of them than I should care to repeat, yet 
all the phenomena which fell in such abundant profusion on this 
family were attributed, as in the former case, to direct influx from 
God, and not in any way to the agency of spirits. Numerous other 
instances have been presented to me of the same kind; indeed I 
can recall the experiences of some of the most remarkably endowed 
families and individuals of my acquaintance in Europe, as being 
believers in the direct agency of the Spiritus Mundi, and utter 
disbelievers in the influence of spirit friends, or the souls of 
humanity. 

* # * * Whilst admitting the constant ministry of our angel 



396 APPENDIX IV. 

friends, are we so very sure that there is no higher power than 
them capable of reaching us? No higher being controlling them 
and influencing us through these nameless intuitions? Are we 
so sure that there is no collective soul-element in the world, ope- 
rating upon and through matter, as the soul acts through the body, 
infilling men and spirits both with more than finite perception, 
and gleams of more than finite wisdom ? 

Whilst I gratefully, lovingly attribute to my precious angel- 
friends all care, guidance and watchful ministry that they are 
capable of rendering, I am day by day, hour by hour, more and 
more startled by gleams of the wonderful powers of the human 
spirit itself, and I have yet to learn that the singular realms of 
intelligence we so vaguely attempt to define as intuition, instinct, 
presentiment, or even spiritual impression alone, are not due in a 
great measure to our contact with the ocean of spiritual life over 
which our barques are drifting from the shores of time to eternity. 



CONTENTS. 



CHAPTER. PAGE. 

Preface, v 

I. The Possibilities of Man, 1 

II. Is Christ to be Superseded '? 15 

III. Christ the Perfect Way, 35 

IV. True Basis of the Higher Education, 45 

V. Man a Microcosm and what it Involves, 68 

VI. Elements of Christian Theosophy, 87 

VII. The Law and Basis of Mental and Faith Healing 

Practically Considered, Ill 

VIII. The Law and Principle of Mental and Faith Healing 

Practically Applied, 147 

IX. The School of Christ, or the Higher Education 
Based upon the Spiritual and Psychic Powers of 

Man, 201 

X. Method and Specific Processes of the Higher Educa- 
tion, _ 246- 

XL Spirituality the only Basis of a Normal and Perfect 

Life, 292, 

APPENDIX. 

I. Nature and Aims of Theosophy, 337 

II. Bertolacci's Views and Remarkable Experiments, 343 

III. Dr. Fahnestock's Views and Experiments ; Statuvo- 

lism, 373 

IV. Spiritus Mundi. A School of Prophets, 389 



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